Text -- 1 Kings 19:4 (NET)

19:4 while he went a day’s journey into the desert. He went and sat down under a shrub and asked the Lord to take his life: “I’ve had enough! Now, O Lord, take my life. After all, I’m no better than my ancestors.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 19:4

The vast wilderness of Arabia. He durst not stay in Judah, tho' good Jehosaphat reigned there, because he was allied to Ahab, and was a man of an easy temper, whom Ahab might circumvent, and either by force or art seize upon Elijah.

Wesley: 1Ki 19:4

I have lived long enough for thy service, and am not like to do thee any more service; neither my words nor works are like to do any good upon these unstable and incorrigible people.

Wesley: 1Ki 19:4

That I should continue in life, when other prophets who have gone before me, have lost their lives.

Clarke: 1Ki 19:4

A day’ s journey into the wilderness - Probably in his way to Mount Horeb. See 1Ki 19:8

Clarke: 1Ki 19:4

Juniper tree - A tree that afforded him a shade from the scorching sun

Clarke: 1Ki 19:4

It is enough - I have lived long enough! I can do no more good among this people; let me now end my days.

TSK: 1Ki 19:4

sat down : 1Ki 13:14; Gen 21:15, Gen 21:16; Joh 4:6

he requested : 1Ki 19:3; Num 11:15; 2Ki 2:11; Job 3:20-22; Jer 20:14-18; Jon 4:3, Jon 4:8; Phi 1:21-24

for himself : Heb. for his life

better : Amo 6:2; Nah 3:8; Mat 6:26; Rom 3:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 19:4

Elijah did not feel himself safe until he was beyond the territory of Judah, for Ahab might demand him of Jehoshaphat 1Ki 18:10, with whom he was on terms of close alliance 1Ki 22:4. He, therefore, proceeds southward into the desert, simply to be out of the reach of his enemies.

A juniper-tree - The tree here mentioned רתם rethem is not the juniper but a species of broom ( Genista monosperma ), called "rethem"by the Arabs, which abounds in the Sinaitic peninsula. It grows to such a size as to afford shade and protection, both in heat and storm, to travelers.

Requested for himself that he might die - Like Moses and Jonah (marginal references). The prophet’ s depression here reached its lowest point. He was still suffering from the reaction of overstrained feeling; he was weary with nights and days of travel; he was faint with the sun’ s heat; he was exhausted for want of food; he was for the first time alone - alone in the awful solitude and silence of the great white desert. Such solitude might brace the soul in certain moods; but in others it must utterly overwhelm and crush. Thus the prophet at length gave way completely - made his prayer that he might die - and, exhausted sank, to sleep.

I am not better than my fathers - i. e., "I am a mere weak man, no better nor stronger than they who have gone before me, no more able to revolutionize the world than they."

Poole: 1Ki 19:4

Into the wilderness the vast wilderness of Arabia. He durst not stay in Judah, though good Jehoshaphat reigned there, because he was allied to Ahab, and was a man of an easy temper, whom Ahab might circumvent, and either by force or art seize upon Elijah.

For himself Heb. for his life, or his soul , that it might be taken away from his body. Or, with his soul , as it is Isa 26:9 , i.e. he desired it heartily or fervently. Which he did, not only for his own sake, that he might be freed from his great fears and troubles; but especially from his zeal for God’ s glory, which he saw was and would be dreadfully eclipsed by the relapse of the Israelites into idolatry, and by Elijah’ s death, if it should be procured by the hands of Jezebel, or of the worshippers of Baal; and therefore he wished to die in peace, and by the hand of God.

It is enough I have lived long enough for thy service, and am not like to do thee any more service; neither my words nor works are like to do any good upon these unstable and incorrigible people.

I am not better than my fathers that I should continue in life, when other prophets who have gone before me have lost their lives by Jezebel, or other persecutors.

Haydock: 1Ki 19:4

Desert. It seems, towards Horeb. (Calmet) ---

Tree. Hebrew Rothem, which term the Septuagint retain, "Rathmen." Symmachus has, "a shade." (Haydock) ---

Die. Elias requested to die, not out of impatience or pusillanimity, but out of zeal against sin; and that he might no longer be witness of the miseries of his people, and the war they were waging against God and his servants. See ver. 10. (Challoner) ---

He does not wish to fall into the hands of Jezabel, lest the idolaters should triumph: but he is willing to die, if God so order it. (Calmet) ---

Mathathias entertained the like sentiments, 1 Machabees ii. 7. ---

Fathers: that I should live longer than they did. (Menochius) (Ecclesiasticus xxx. 17.) ---

If he had been weary of life, why did he flee? His answer to Achab shews that he was by no means timid. (Calmet)

Gill: 1Ki 19:4

But he himself went a day's journey into the wilderness,.... Of Paran, which began near Beersheba, and was the wilderness of Arabia, in which the Israelites were near forty years; this day's journey carried him about twenty miles from Beersheba southward, as the above writer reckons:

and came and sat down under a juniper tree; Abarbinel supposes that Elijah chose to sit under this tree, to preserve him from venomous creatures, which naturalists say will not come near it; and Pliny ^o indeed observes, that it being burnt will drive away serpents, and that some persons anoint themselves with the oil of it, for fear of them; and yet Virgil ^p represents the shade of a juniper tree as noxious; hence some interpreters take this to be a piece of carelessness and indifference of the prophet's, where he sat:

and he requested for himself that he might die; for though he fled from Jezebel to preserve his life, not choosing to die by her hands, which would cause her prophets to exult and triumph, yet was now desirous of dying by the hand of the Lord, and in a place where his death would not be known:

it is enough, now, O Lord, take away my life; intimating that he had lived long enough, even as long as he desired; and he had done as much work for God as he thought he had to do; he supposed his service and usefulness were at an end, and therefore desired his dismission:

for I am not better than my fathers that he should not die, or live longer than they; but this desire was not like that of the Apostle Paul's, but like that of Job and of Jonah; not so much to be with God and Christ, as to be rid of the troubles of life.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 19:4

¹ tn Or “broom tree” (also in v. 5).

² tn Heb “and asked with respect to his life to die.”

³ tn Heb “fathers.”

Geneva Bible: 1Ki 19:4

But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, ^{( c )} take away my life; for I [am] not better than my fathers.

^{( c )} It is so hard to control our impatience in affliction, that the saints could not overcome the same.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 19:1-21

1 Elijah, threatened by Jezebel, flees to Beer-sheba.

4 In the wilderness, being weary of his life, he is comforted by an angel.

9 At Horeb God appears unto him, sending him to anoint Hazael, Jehu, and Elisha.

19 Elisha, taking leave of his friends, follows Elijah.

MHCC: 1Ki 19:1-8

Jezebel sent Elijah a threatening message. Carnal hearts are hardened and enraged against God, by that which should convince and conquer them. Great faith is not always alike strong. He might be serviceable to Israel at this time, and had all reason to depend upon God's protection, while doing God's work; yet he flees. His was not the deliberate desire of grace, as Paul's, to depart and be with Christ. God thus left Elijah to himself, to show that when he was bold and strong, it was in the Lord, and the power of his might; but of himself he was no better than his fathers. God knows what he designs us for, though we do not, what services, what trials, and he will take care that we are furnished with grace sufficient.

Matthew Henry: 1Ki 19:1-8

One would have expected, after such a public and sensible manifestation of the glory of God and such a clear decision of the controversy depending between him and Baal, to the honour of Elijah, the confusion of Baal's prophets, and the universal satisfaction of the people - after they had seen both fire and water come from heaven at the prayer of Elijah, and both in mercy to them, the one as it signified the acceptance of their offering, the other as it refreshed their inheritance, which was weary - that now they would all, as one man, return to the worship of the God of Israel and take Elijah for their guide and oracle, that he would thenceforward be prime-minister of state, and his directions would be as laws both to king and kingdom. But it is quite otherwise; he is neglected whom God honoured; no respect is paid to him, nor care taken of him, nor any use made of him, but, on the contrary, the land of Israel, to which he had been, and might have been, so great a blessing, is now made too hot for him. 1. Ahab incensed Jezebel against him. That queen-consort, it seems, was in effect queen-regent, as she was afterwards when she was queen-dowager, an imperious woman that managed king and kingdom and did what she would. Ahab's conscience would not let him persecute Elijah (some remains he had in him of the blood and spirit of an Israelite, which tied his hands), but he told Jezebel all that Elijah had done (1Ki 19:1), not ton convince, but to exasperate her. It is not said he told her what God had done, but what Elijah had done, as if he, by some spell or charm, had brought fire from heaven, and the hand of the Lord had not been in it. Especially he represented to her, as that which would make her outrageous against him, that he had slain the prophets; the prophets of Baal he calls the prophets, as if none but they were worthy of the name. His heart was set upon them, and he aggravated the slaying of them as Elijah's crime, without taking notice that it was a just reprisal upon Jezebel for killing God's prophets, 1Ki 18:4. Those who, when they cannot for shame or fear do mischief themselves, yet stir up others to do it, will have it laid to their charge as if they had themselves done it. 2. Jezebel sent him a threatening message (1Ki 19:2), that she had vowed and sworn to be the death of him within twenty-four hours. Something prevents her from doing it just now, but she resolves it shall not be long undone. Note, Carnal hearts are hardened and enraged against God by that which should convince and conquer them and bring them into subjection to him. She swears by her gods, and, raging like one distracted, curseth herself if she slay not him, without any proviso of a divine permission. Cruelty and confidence often meet in persecutors. I will pursue, I will overtake, Exo 15:9. But how came she to send him word of her design, and so to give him an opportunity of making his escape? Did she think him so daring that he would not flee, or herself so formidable that she could prevent him? Or was there a special providence in it, that she should be thus infatuated by her own fury? I am apt to think that though she desired nothing more than his blood, yet, at this time, she durst not meddle with him for fear of the people, all counting him a prophet, a great prophet, and therefore sent this message to him merely to frighten him and get him out of the way. for the present, that he might not carry on what he had begun. The backing of her threats with an oath and imprecation does not at all prove that she really intended to slay him, but only that she intended to make him believe so. The gods she swore by could do her no harm. 3. Elijah, hereupon, in a great fright, fled for his life, it is likely by night, and came to Beer-sheba, 1Ki 19:3. Shall we praise him for this? We praise him not. Where was the courage with which he had lately confronted Ahab and all the prophets of Baal? Nay, which kept him by his sacrifice when the fire of God fell upon it? He that stood undaunted in the midst of the terrors both of heaven and earth trembles at the impotent menaces of a proud passionate woman. Lord, what is man! Great faith is not always alike strong. He could not but know that he might be very serviceable to Israel at this juncture, and had all the reason in the world to depend upon God's protection while he was doing God's work; yet he fled. In his former danger God had bidden him hide himself (1Ki 17:3), therefore he supposed he might do so now. 4. From Beer-sheba he went forward into the wilderness, that vast howling wilderness in which the Israelites wandered. Beer-sheba was so far distant from Jezreel, and within the dominion of so good a king as Jehoshaphat, that he could not but be safe there; yet, as if his fears haunted him even when he was out of the reach of danger, he could not rest there, but went a day's journey into the desert. Yet perhaps he retired thither not so much for his safety as that he might be wholly retired from the world, in order to a more free and intimate communion with God. He left his servant at Beer-sheba that he might be private in the wilderness, as Abraham left his servants at the bottom of the hill when he went up into the mount to worship God, and as Christ in the garden was withdrawn from his disciples, or perhaps it was because he would not expose his servant, who was young and tender, to the hardships of the wilderness, which would have been putting new wine into old bottles. We ought thus to consider the frame of those who are under our charge, for God considers ours. 5. Being wearied with his journey, he grew cross (like children when they are sleepy) and wished he might die, 1Ki 19:4. He requested for his life (so it is ion the margin), that he might die; for death is life to a good man; the death of the body is the life of the soul. Yet that was not the reason why he wished to die; it was not the deliberate desire of grace, as Paul's, to depart and be with Christ, but the passionate wish of his corruption, as Job's. Those that are, in this manner, forward to die are not in the fittest frame for dying. Jezebel has sworn his death, and therefore he, in a fret, prays for it, runs from death to death, yet with this difference, he wishes to die by the hand of the Lord, whose tender mercies are great, and not to fall into the hands of man, whose tender mercies are cruel. He would rather die in the wilderness than as Baal's prophet died, according to Jezebel's threatening (1Ki 19:2), lest the worshippers of Baal should triumph and blaspheme the God of Israel, whom they will think themselves too hard for, if they can run down his advocate. He pleads, "It is enough. I have done enough, and suffered enough. I am weary of living."Those that have secured a happiness in the other world will soon have enough of this world. He pleads, " I am not better than my fathers, not better able to bear those fatigues, and therefore why should I be longer burdened with them than they were?"But is this that my lord Elijah? Can that great and gallant spirit shrink thus? God thus left him to himself, to show that when he was bold and strong it was in the Lord and the power of his might, but of himself he was no better than his fathers or brethren. 6. God, by an angel, fed him in that wilderness, into the wants and perils of which he had wilfully thrown himself, and in which, if God had not graciously succoured him, he would have perished. How much better does God deal with his froward children than they deserve! Elijah, in a pet, wished to die; God needed him not, yet he designed further to employ and honour him, and therefore sent an angel to keep him alive. Our case would be bad sometimes if God should take us at our word and grant us our foolish passionate requests. Having prayed that he might die, he laid down and slept (1Ki 19:5), wishing it may be to die in his sleep, and not to awake again; but he is awakened out of his sleep, and finds himself not only well provided for with bread and water (1Ki 19:6), but, which was more, attended by an angel, who guarded him when he slept, and twice called him to his food when it was ready for him, 1Ki 19:5, 1Ki 19:7. He needed not to complain of the unkindness of men when it was thus made up by the ministration of angels. Thus provided for, he had reason to think he had fared better than the prophets of the groves, that did eat at Jezebel's table. Wherever God's children are, as they are still upon their Father's ground, so they are still under their Father's eye and care. They may lose themselves in a wilderness, but God has not lost them; there they may look at him that lives and sees them, as Hagar, Gen 16:13. 7. He was carried, in the strength of this meat, to Horeb, the mount of God, 1Ki 19:8. Thither the Spirit of the Lord led him, probably beyond his own intention, that he might have communion with God in the same place where Moses had, the law that was given by Moses being revived by him. The angel bade him eat the second time, because of the greatness of the journey that was before him, 1Ki 19:7. Note God knows what he designs us for, though we do not, what service, what trials, and will take care for us when we, for want of foresight, cannot for ourselves, that we be furnished for them with grace sufficient. He that appoints what the voyage shall be will victual the ship accordingly. See how many different ways God took to keep Elijah alive; he fed him by ravens, with multiplied meals - then by an angel - and now, to show that man lives not by bread alone, he kept him alive forty days without meat, not resting and sleeping, which might make him the less to crave sustenance, but continually traversing the mazes of the desert, a day for a year of Israel's wanderings; yet he neither needs food nor desires it. The place, no doubt, reminds him of the manna, and encourages him to hope that God will sustain him here, and in due time bring him hence, as he did Israel, though, like him, fretful and distrustful.

Keil-Delitzsch: 1Ki 19:1-8

The hope of completing his victory over the idolaters and overthrowing the worship of Baal, even in the capital of the kingdom, with which Elijah may have hastened to Jezreel, was frustrated by the malice of the queen, who was so far from discerning any revelation of the almighty God in the account given her by Ahab of what had occurred on Carmel, and bending before His mighty hand, that, on the contrary, she was so full of wrath at the slaying of the prophets of Baal as to send to the prophet Elijah to threaten him with death. This apparent failure of his ministry was the occasion of a severe inward conflict, in which Elijah was brought to a state of despondency and fled from the land. The Lord allowed His servant to pass through this conflict, that he might not exalt himself, but, being mindful of his own impotence, might rest content with the grace of his God, whose strength is mighty in the weak (2Co 12:8-9), and who would refine and strengthen him for the further fulfilment of his calling.

1Ki 19:1-2

Elijah's flight into the desert and guidance to Horeb . - 1Ki 19:1, 1Ki 19:2. When "Ahab told Jezebel all that Elijah had done, and all, how he had slain all the prophets (of Baal),"she sent a messenger to Elijah in her impotent wrath, with a threat, which she confirmed by an oath (see at 1Ki 2:23), that in the morning she would have him slain like the prophets whom he had put to death. The early commentators detected in this threat the impotentia muliebris iracundiae , and saw that all that Jezebel wanted was to get rid of the man who was so distressing and dangerous to her, because she felt herself unable to put him to death, partly on account of the people, who were enthusiastic in his favour, and partly on account of the king himself, upon whom the affair at Carmel had not remained without its salutary effect.

1Ki 19:3-4

But when Elijah saw ( ויּרא ), sc. how things stood, or the audacity of Jezebel, from which the failure of his work was evident, he rose up and went to Beersheba in Judah, i.e., Bir-seba on the southern frontier of Canaan (see at Gen 21:31). The expression ליהוּדה אשׁר , "which to Judah,"i.e., which belonged to the kingdom of Judah, for Beersheba was really allotted to the tribe of Simeon (Jos 19:2), is appended not merely as a geographical indication that Elijah went outside the land, but to show that he meant to leave the kingdom of Israel, the scene of his previous labours, just as Jeremiah in a similar internal conflict gave utterance to the wish that he could leave his people, if he had but a lodging-place in the wilderness (Jer 9:2). ויּרא is not to be altered into ויּירא , et timuit , after the lxx and Vulg., notwithstanding the fact that some Codd. have this reading, which only rests upon an erroneous conjecture. For it is obvious that Elijah did not flee from any fear of the vain threat of Jezebel, from the fact that he did not merely withdrawn into the kingdom of Judah, where he would have been safe under Jehoshaphat from all the persecutions of Jezebel, but went to Beersheba, and thence onwards into the desert there to pour out before the Lord God his weariness of life (1Ki 19:4).

ילך אל־נפשׁו , he went upon his soul, or his life, i.e., not to save his life (as I once thought, with many other commentators), for his wish to die (1Ki 19:4) is opposed to this; but to care for his soul in the manner indicated in 1Ki 19:4, i.e., to commit his soul or his life to the Lord his God in the solitude of the desert, and see what He would determine concerning him.

(Note: G. Menken ( christl. Homil. üb. den Proph. Elias , p. 231) hasgiven the following admirable explanation of אל נפשו fo so far as thesense is concerned: "For conscience sake, from conviction, out ofobligation, not from fear. After all his former experience, and fromthe entire relation in which Elijah stood to God, it was impossible thathe should be afraid, and not be firmly convinced that the God who hadshut up heaven at his word, who had supplied him with bread and fleshfor a whole year in the desert through the medium of ravens, who hadsupported him miraculously for years in a foreign land through themedium of a poor widow, who had concealed and rescued him forthree years and a half from the search of the king, who had accreditedand honoured him in the sight of all the people as His servant, whohad given an immediate answer to his prayer for rain, could alsodefend him in this extremity, and rescue him from this danger, if suchshould be His will.")

- He left his servant in Beersheba, while he himself went a day's journey farther into the desert (Paran), not merely because he was so filled with weariness of life in his dark oppression, that he thought he should have no further need of his servant, and therefore left him behind in Beersheba, but that he might pour out his heart before God alone in the desert and yield himself up to His guidance. For however unquestionably his lamentation in 1Ki 19:4, for example, expresses a weariness of life, this merely indicates the feeling which had taken possession of his soul after a day's journey in the barren desert. And even there he lays his wish to die before God in prayer; so that this feeling is merely to be regarded as one result of the spiritual conflict, which is bodily exhaustion had now raised to a height that it cannot have reached when he was in Beersheba. If, therefore, he did not start with the intention of making a pilgrimage to Horeb, he had certainly gone into the desert for the purpose of seeing whether the Lord would manifest His mercy to him, as He had formerly done to His people under Moses, or whether He would withdraw His hand entirely from him. After a day's journey he sat down under a רתם (construed here as a feminine, in 1Ki 19:5 as a masculine), a species of broom ( genista Retem in Forskâl), which is the finest and most striking shrub of the Arabian desert, growing constantly in the beds of streams and in the valleys, where places of encampment are frequently selected for the sake of the shelter which they afford by night from the wind and by day from the sun (Rob. Pal . i. 299). למוּת ... ויּשׁאל : and wished that his soul might die (a kind of accusative with infinitive; see Ewald, § 336, b .), and said, עתּה רב , "Enough now; take, Lord, my soul, for I am not better than my fathers;"i.e., I have worked and endured enough, and deserve no longer life than my fathers. From this it appears that Elijah was already of a great age.

1Ki 19:5-6

In this disturbed state of mind he lay down and slept under a broom-tree. Then the Lord came with His power to the help of the despairing man. "An angel touched him (wakened him out of his sleep), and said to him: Arise, eat."And behold he saw at his head עגּת רצפים , a bread cake baked over red-hot stones, a savoury article of food which is still a great favourite with the Bedouins (see at Gen 18:6; Gen 19:3), and a pitcher of water, and ate and drank, and lay down again.

1Ki 19:7

But the angel wakened him a second time, and called upon him to eat with these words: "for the way is too far for thee"( רב ממּך הדּרך , iter est majus quam pro viribus tuis - Vat.).

1Ki 19:8

"Then he arose, ate and drank, and went in the strength of that food forty days and forty nights to the mount of God at Horeb."As the angel did not tell him whither he was to go, and Elijah wandered to Horeb in consequence of this strengthening, it appears to have been his intention from the very beginning to go into the desert, and see whether the Lord would still further acknowledge him and his work; so that in the support and strength imparted by the angel he saw an indication that he was to follow the footsteps of the divine grace still farther into the desert, and make a pilgrimage to Horeb, with the hope that there perhaps the Lord would reveal to him His counsel concerning the further guidance of the people of His covenant, as He had formerly done to His servant Moses, and give him the necessary instruction for the continuance of his prophetic service. Horeb is called the mount of God here, as it was proleptically in Exo 3:1, as the place where the Lord confirmed the covenant, already made with the patriarchs, to their descendants, and adopted the tribes of Israel as His people and made them into a kingdom of God. The distance from Beersheba to Horeb is about 200 miles. Consequently Elijah would not have required forty days to travel there, if the intention of God had been nothing more than to cause him to reach the mountain, or "to help him on his say"(Thenius). But in the strength of the food provided by the angel Elijah was not only to perform the journey to Horeb, but to wander in the desert for forty days and forty nights, i.e., forty whole days, as Moses had formerly wandered with all Israel for forty years; that he might know that the Lord was still the same God who had nourished and sustained His whole nation in the desert with manna from heaven for forty years. And just as the forty years' sojourn in the desert had been to Moses a time for the trial of faith and for exercise in humility and meekness (Num 12:3), so was the strength of Elijah's faith to be tried by the forty days' wandering in the same desert, and to be purified from all carnal zeal for the further fulfilment of His calling, in accordance with the divine will. What follows shows very clearly that this was the object of the divine guidance of Elijah (cf. Hengstenberg, Diss. on the Pentateuch , vol. i. 171,172).

Constable: 1Ki 16:29--22:41

1. Ahab's evil reign in Israel 16:29-22:40

Ahab ruled Israel from Samaria for 22 years (874-853 B.C.). During the first of these years Asa ruled alone in Judah. Then for three years Asa and Jehoshaphat shared the throne. For the remainder of Ahab's reign Jehoshaphat ruled alone.

Constable: 1Ki 19:1-8

Elijah's disillusionment 19:1-8

Elijah was surprised that the revival he had just witnessed was not more effective in eliminating Baal worship. Apparently Jezebel's threat drove the lessons of God's power and provision that he had been learning at Cherith, Zarephath, and Carmel out of his memory.

"Probably Elijah had played into Jezebel's hand. Had she really wanted Elijah dead, she surely would have seized him without warning and slain him. What she desired was that Elijah and his God be discredited before the new converts who had aided Elijah by executing the prophets of Baal. Without a leader revolutionary movements usually stumble and fall away. Just when God needed him the most, the divinely trained prophet was to prove a notable failure."²⁰⁵

Beersheba was the southernmost town in the Southern Kingdom. Perhaps the fact that Elijah dismissed his servant there and then went farther alone indicates that he was giving up his ministry.²⁰⁶ Elijah proceeded farther south into the wilderness where the Israelites had wandered for 40 years because of their unbelief. He did not get much refreshment from the natural provisions of the wilderness such as the juniper (broom) tree (v. 4). He said he was no better than his predecessors in purging Israel from idolatry (v. 4) implying that he had expected to see a complete revival. God provided supernaturally for His servant in the wilderness 40 days and 40 nights as He had provided for the Israelites for 40 years. The trip from Beersheba to the traditional site of Horeb (Mount Sinai) took only 14 days by foot. It seems that Elijah was experiencing the same discipline for his weak faith and the same education that God had given the Israelites years earlier. God sustained Elijah faithfully as He had preserved the nation. The Hebrew text has "the" cave rather than "a" cave (v. 9) suggesting that this may have been the very spot where God had placed Moses before He caused His glory to pass before him (Exod. 33:21-23).

"Elijah's pilgrimage' to Sinai was a search for the roots of Yahwism. There Yahweh had appeared to Moses when he was herding sheep, and there He appeared to him when he gave the law. Elijah needed reaffirmation. What he thought he saw happening on Mt. Carmel did not happen, namely, the repentance of Israel. So he went to Mount Sinai (also known as Mount Horeb) to chide Yahweh for forsaking him."²⁰⁷

Guzik: 1Ki 19:1-21

1 Kings 19 - God Encourages Discouraged Elijah

A. Elijah flees to the wilderness.

1. (1-3) Jezebel's threat.

And Ahab told Jezebel all that Elijah had done, also how he had executed all the prophets with the sword. Then Jezebel sent a messenger to Elijah, saying, "So let the gods do to me, and more also, if I do not make your life as the life of one of them by tomorrow about this time." And when he saw that, he arose and ran for his life, and went to Beersheba, which belongs to Judah, and left his servant there.

a. Ahab told Jezebel all that Elijah had done: The report came as a great shock to this champion of Baal and Astarte worship in Israel. She thought so much of these priests that she supported them from the royal treasury - and now they were dead at the hand of Elijah.

b. So let the gods do to me, and more also, if I do not make your life as the life of one of them by tomorrow about this time: Jezebel heard about all that Elijah had done, encompassing the great confrontation at Mount Carmel. Yet her response was not to say, "The silence of Baal and the fire from Yahweh proves that I am wrong and Yahweh is God." Instead, she responded with a vow to kill within 24 hours the man who exposed the lie of Baal worship and displayed the glory of Yahweh.

i. "He probably thought that the miracle at Carmel would have been the means of effecting the conversion of the whole court and of the country, but, finding himself mistaken, he is greatly discouraged." (Clarke)

c. When he saw that, he arose and ran for his life, and went to Beersheba: We cannot say for certain if this was led of God or not. It is clear that God wanted to protect Elijah, but we cannot say if God wanted to protect him at Jezreel or protect him by getting him out of Jezreel. Nevertheless, Elijah went about 80 miles south to Beersheba.

i. "Probably Elijah had played into Jezebel's hand. Had she really wanted Elijah dead, she surely would have seized him without warning and slain him. What she desired was that Elijah and his God be discredited before the new converts what had aided Elijah by executing the prophets of Baal." (Patterson and Austel)

ii. "Elijah failed in the very point at which he was strongest, and that is where most men fail. In Scripture, it is the wisest man who proves himself to be the greatest fool; just as the meekest man, Moses, spoke hasty and bitter words. Abraham failed in his faith, and Job in his patience; so, he who was the most courageous of all men, fled from an angry woman." (Spurgeon)

2. (4) Elijah's depression.

But he himself went a day's journey into the wilderness, and came and sat down under a broom tree. And he prayed that he might die, and said, "It is enough! Now, LORD, take my life, for I am no better than my fathers!"

a. He himself went a day's journey into the wilderness: Beyond the distant city of Beersheba, Elijah secluded himself even more.

b. And he prayed that he might die: This mighty man of prayer - mighty enough to make the rain and the dew stop for three and a half years, and then mighty enough to make it start again at his prayer - now he prayed that he might die.

i. Thankfully, this was a prayer not answered for Elijah. In fact, Elijah was one of the few men in the Bible to never die! We can imagine that as he was caught up into heaven, he smiled and thought of this prayer - and the blessed no that answered his prayer. To receive a no answer from God can be better than receiving a yes answer.

c. It is enough: We sense that Elijah meant, "I can't do this anymore, LORD." The work was stressful, exhausting, and seemed to accomplish nothing. The great work on Mount Carmel did not result in a lasting national revival or return to the LORD.

i. Perhaps Elijah had especially hoped that the events on Mount Carmel would turn around Ahab and Jezebel and the leadership of Israel in general. If so, Elijah forgot that people reject God despite the evidence, not because of the evidence.

ii. "Elijah said, 'It is enough,' yet it was not enough even for his own enjoyment, for the Lord had more blessings in store for him . . . It was so with Elijah, for he was to have that wonderful revelation of God on Mount Horeb. He had more to enjoy, and the later life of Elijah appears to have been one of calm communion with his God; he seems never to have had another fainting fit, but to the end his sun shone brightly without a cloud. So it was not enough; how could he know that it was? It is God alone who knows when we have done enough, and enjoyed enough; but we do not know." (Spurgeon)

d. Now, LORD, take my life, for I am no better than my fathers! When Elijah examined the apparent failure of his work, he instinctively set the blame on his own unworthiness. It was because he was a sinner as the rest of his ancestors that the work seemed to fail.

B. God's ministry to the despairing Elijah.

1. (5-8) God ministers to the physical needs of Elijah.

Then as he lay and slept under a broom tree, suddenly an angel touched him, and said to him, "Arise and eat." Then he looked, and there by his head was a cake baked on coals, and a jar of water. So he ate and drank, and lay down again. And the angel of the LORD came back the second time, and touched him, and said, "Arise and eat, because the journey is too great for you." So he arose, and ate and drank; and he went in the strength of that food forty days and forty nights as far as Horeb, the mountain of God.

a. As he lay and slept under a broom tree: This was the mercy of God extended to Elijah. Physically speaking, he needed rest and replenishment. God gave him rest under a broom tree, and provided miraculous food for the replenishment.

i. God first ministered to Elijah's physical needs. This is not always His order, but physical needs are important. Sometimes the most spiritual thing a person can do is get enough rest and replenishment.

ii. "And how many are there at this day that sit under Elias's juniper, willing and wishing to lay down that heavy burden imposed upon them by the Almighty!" (Trapp)

b. So he ate and drank, and lay down again: Elijah received this rest and replenishment repeatedly from the LORD. One quick nap and one quick meal wasn't enough.

i. "Before entering into that communion with him which was for the correction of his false attitude of fear, He commanded him to eat, thus ministering to his physical weakness." (Morgan)

ii. "The spirit needs to be fed, and the body needs feeding also. Do not forget these matters; it may seem to some people that I ought not to mention such small things as food and rest, but these may be the very first elements in really helping a poor depressed servant of God." (Spurgeon)

iii. "It was very gracious for God to deal this with his servant. We might have expected rebuke or remonstrance, chiding or chastisement; but we would hardly have expected such loving, gentle treatment as this." (Meyer)

c. Arise and eat, because the journey is too great for you: God set Elijah on a 200 mile, 40 day trip to Mount Horeb, also known as Mount Sinai. This shows that God did not demand an immediate recovery from Elijah. He allowed the prophet time to recover from his spiritual depression.

i. "Elijah's forty-day journey is not without significance. Indeed, a straight trip from Beesheba would require little more than a quarter of that time. Therefore the period is designedly symbolic. As the children of Israel had a notable spiritual failure and so were to wander forty years in the wilderness, so a defeated Elijah was to spend forty days in the desert." (Patterson and Austel)

2. (9-10) God allows Elijah to vent his frustrations.

And there he went into a cave, and spent the night in that place; and behold, the word of the LORD came to him, and He said to him, "What are you doing here, Elijah?" So he said, "I have been very zealous for the LORD God of hosts; for the children of Israel have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I alone am left; and they seek to take my life."

a. He went into a cave: Literally, the Hebrew is definite describing the cave. "The cave may well have been the specific 'clift of the rock' where God appeared to Moses (AV, Exodus 33:22) rather than the 'cave-region' generally." (Wiseman)

i. "Perhaps no spot on earth is more associated with the manifested presence of God than that sacred mount." (Meyer)

b. What are you doing here, Elijah? God knew the answer to this question, but it was good for Elijah to speak to the LORD freely and to unburden his heart.

i. "God has ways of teaching all of us in our bones and in our flesh, but he specially knows how to do this with those upon whom he puts any honor in his service. You must not marvel, if God should be pleased to bless you to the conversion of souls, that he should also make you sometimes smart." (Spurgeon)

c. I have been very zealous for the LORD God of hosts: Elijah protested to God, "I have faithfully served You and now look at the danger I am in." To Elijah - and many servants of God since - it seemed unfair that a faithful servant of God should be made to suffer.

d. I alone am left: This was not accurate, but if reflected how Elijah felt. Even back at the confrontation at Mount Carmel Elijah said I alone am left a prophet of the LORD (1 Kings 18:22). Discouraging times make God's servants feel more isolated and alone than they are.

e. I alone am left; and they seek to take my life: Strangely, the reasons Elijah provided were actually important reasons for him to remain alive. If he really was the last prophet or believer alive, should not he seek to live as long as possible? If the enemies of God like Jezebel wanted him dead, should he not seek to defeat her wicked will? Elijah here powerfully showed the unreasonable nature of unbelief and fear.

3. (11-12) God reveals Himself to Elijah.

Then He said, "Go out, and stand on the mountain before the LORD." And behold, the LORD passed by, and a great and strong wind tore into the mountains and broke the rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; and after the earthquake a fire, but the LORD was not in the fire; and after the fire a still small voice.

a. Go out, and stand on the mountain before the LORD: God knew what the depressed and discouraged Elijah needed. He needed a personal encounter with God. There was nothing fundamentally wrong with Elijah's theology, but at the time there was something lacking in his experience.

b. Behold, the LORD passed by: God brought His presence before Elijah, but first to show where He was not. The LORD was not in the wind, He was not in the earthquake, He was not in the fire. Like many others, Elijah probably only looked for God in dramatic manifestations. Certainly, God sometimes appears in such ways but He often appears in less dramatic surroundings.

i. "This same lesson has to be learned over and over by us all: let us repeat it, 'Not by might, nor by power, but by my Spirit, saith the Lord.' It is to be lamented that the most of professors obstinately cling to the fatal error of looking for displays of power of one kind or another. I hear that a certain church is seeking for a very clever man: she thinks that God is in the wind . . . That still small voice will be hushed and silent, while the boastings of your wisdom resound like a howling wind or a thunder unaccompanied by rain." (Spurgeon)

c. After the fire a still small voice: This final phenomenon was a marked contrast to the previous manifestations. God actually met Elijah in the quiet whisper of a voice instead of the earth-shaking phenomenon that had gone before.

i. Wiseman calls the still small voice a gentle whisper.

ii. "And now the thunder ceased, and the lightning was gone, and the earth was still, and the wind was hushed, and there was a dead calm, and out of the midst of the still air there came what the Hebrew calls 'a voice of gentle silence,' as if silence had become audible. There is nothing more terrible than an awful stillness after a dread uproar." (Spurgeon)

iii. Elijah perhaps thought that the dramatic display of power at Mount Carmel would turn the nation around. Or perhaps he thought that the radical display of God's judgment against the priests of Baal following the vindication at Mount Carmel would change the hearts of the nation. Neither of these worked. This example is important for Christian ministers, especially preachers, today. It shows that displays of power and preaching God's anger don't necessarily change hearts. Instead, the still small voice of God speaking to the human heart is actually more powerful than outward displays of power or displays of God's judgment.

iii. "Because the success of Carmel melted like the morning mist, he thought that his career had been a failure all along, and that he had brought no one to reverence Jehovah; but he was reading with the eyes of unbelief, and his imagination was leading him rather than the facts of the case. Here are seven thousand people scattered up and down the country to whom God has blessed Elijah's testimony. If he had not blessed his big things as he had desired, yet his little things had prospered greatly. It was Elijah's daily conduct rather than his miracles which had impressed these seven thousand and led them to hold fast their integrity." (Spurgeon)

4. (13-15) After this ministry, God gives Elijah work to do.

So it was, when Elijah heard it, that he wrapped his face in his mantle and went out and stood in the entrance of the cave. Suddenly a voice came to him, and said, "What are you doing here, Elijah?" And he said, "I have been very zealous for the LORD God of hosts; because the children of Israel have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I alone am left; and they seek to take my life." Then the LORD said to him: "Go, return on your way to the Wilderness of Damascus; and when you arrive, anoint Hazael as king over Syria.

a. He wrapped his face in his mantle and went out and stood in the entrance of the cave: Immediately, Elijah sensed that God was present in the still small voice in a way that He was not in the previous, more dramatic phenomenon. Because he sensed the special presence of God, Elijah immediately humbled himself when he wrapped his face in his mantle.

i. "Through horror and dread of God's presence, being sensible that he was neither worthy nor able to endure the sight of God with open face." (Poole)

ii. "He first wrapped his mantle about his face - he became subdued and awe-stricken - full of reverence. Oh! it is a great thing when a sinner is willing to wrap his face when he is confounded, and say, 'I cannot defend my course; I am guilty.' We know that if at our judgment-seat a man pleads guilty, he is punished; but at the judgment-seat of the gospel whoever pleads guilty is forgiven. Wrap your face." (Spurgeon)

b. What are you doing here, Elijah? God asked Elijah the same question - and received the same response - as in 1 Kings 19:9-10. There was something helpful for Elijah in this question and answer process.

c. Go, return on your way . . . anoint Hazael as king over Syria: God gave Elijah something to do. He needed a task to focus on so he could avoid excessive introspection. He needed to stop looking at himself and his own (admittedly difficult) circumstances. He needed to get on with what God wanted him to do.

i. "Then the Lord did what perhaps was best of all for Elijah, he gave him some more work to do. He sent him off about his Master's business again; and I warrant you that, when Elijah went back over that road, it was with a very different step from that which brought him down to Beersheba. He had come along terrified and distressed; but now he goes back with the majesty that belongs to the Tishbite, he is afraid of no Jezebel now." (Spurgeon)

5. (16-18) Further assurance to Elijah.

"Also you shall anoint Jehu the son of Nimshi as king over Israel. And Elisha the son of Shaphat of Abel Meholah you shall anoint as prophet in your place. It shall be that whoever escapes the sword of Hazael, Jehu will kill; and whoever escapes the sword of Jehu, Elisha will kill. Yet I have reserved seven thousand in Israel, all whose knees have not bowed to Baal, and every mouth that has not kissed him."

a. You shall anoint Jehu the son of Nimshi as king over Israel: God had more work for Elijah to do. He would also demonstrate God's choice of Jehu to be the king to succeed the corrupt Ahab and his wife Jezebel.

b. Elisha the son of Shaphat of Abel Meholah you shall anoint as prophet in your place: God gave something else to the discouraged and depressed prophet, beyond work to do. He also gave him a friend and a successor.

i. Elijah needed a friend; the core of his complaint before God was that he was alone. God let him know that there was a man ready to learn from the great prophet and be his disciple and companion.

ii. Elijah also needed hope, and since Elisha would be raised up as a successor to Elijah's prophetic office, Elijah then knew that his work would continue even after his death.

c. It shall be that whoever escapes the sword of Hazael, Jehu will kill; and whoever escapes the sword of Jehu, Elisha will kill: This was another source of encouragement to Elijah. With this promise he knew that ultimately justice would be done, and God would not allow the institutionalized persecution and promotion of idolatry to go unpunished.

d. Yet I have reserved seven thousand in Israel, all whose knees have not bowed to Baal: This was a final encouragement to Elijah. He repeatedly bemoaned that he was alone among the true followers of God (1 Kings 18:22, 19:10, and 19:14). This both assured Elijah that he was not alone and that his work as a prophet had indeed been fruitful.

i. This showed Elijah that his quiet ministry over the years actually bore more fruit than the spectacular ministry at Mount Carmel. "Yet, all the while that vile idolatry was spreading in Israel, the worship of the true God was being retained by seven thousand faithful souls, though Elijah did not know that there was even one beside himself. How were they won to Jehovah? Certainly not by Elijah's impressive demonstration on the top of Carmel, for they were loyal to the Lord before that . . . The still small voice had been doing for Israel what Elijah could not do." (Spurgeon)

6. (19-21) The call of Elisha.

So he departed from there, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he was with the twelfth. Then Elijah passed by him and threw his mantle on him. And he left the oxen and ran after Elijah, and said, "Please let me kiss my father and my mother, and then I will follow you." And he said to him, "Go back again, for what have I done to you?" So Elisha turned back from him, and took a yoke of oxen and slaughtered them and boiled their flesh, using the oxen's equipment, and gave it to the people, and they ate. Then he arose and followed Elijah, and became his servant.

a. He departed from there, and found Elisha the son of Shaphat: Elijah did what the still small voice of God told him to do. He happened to do it in reverse order than God described to him in the previous passage. Perhaps Elijah believed that he first needed a friend and apprentice.

b. Who was plowing with twelve yoke of oxen before him: Elijah found Elisha and commissioned him to ministry when Elisha was at work.

c. Elijah passed by him and threw his mantle on him: The mantle was the symbol of Elijah's prophetic authority. This was a dramatic symbol that said, "I call upon you to join in my work as a prophet."

i. "The mantle, or pallium, was the peculiar garb of the prophet, as we may learn from Zechariah 13:4; and this was probably made of skin dressed with the hair on. See also 2 Kings 1:8." (Clarke)

d. What have I done to you? This question "Could mean, 'Go back, but remember what I have done to you.' It might be a rebuke at any delay in following." (Wiseman)

i. "Elijah's reply indicates that he himself had not called Elisha; it was God's call. Whether Elisha would follow that call was his own decision." (Patterson and Austel)

e. Took a yoke of oxen and slaughtered them and boiled their flesh, using the oxen's equipment, and gave it to the people, and they ate: This demonstrated Elisha's complete commitment to following Elijah. He destroyed the tools of his trade in a going away party for his family and friends.

i. "Elisha must have had a considerable estate, when he kept twelve yoke of oxen to till the ground. If, therefore, he obeyed the prophetic call, he did it to considerable secular loss." (Clarke)

ii. "Hereby he showed how willingly and joyfully he forsook all his friends, that he might serve God in that high and honourable employment." (Poole)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 19 (Chapter Introduction)

Overview

1Ki 19:1, Elijah, threatened by Jezebel, flees to Beer-sheba; 1Ki 19:4, In the wilderness, being weary of his life, he is comforted by an angel; 1Ki 19:9, At Horeb God appears unto him, sending him to anoint Hazael, Jehu, and Elisha; 1Ki 19:19, Elisha, taking leave of his friends, follows Elijah.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 19 (Chapter Introduction)

KINGS CHAPTER 19

Elijah, threatened by Jezebel, fleeth to Beer-sheba; is comforted by an angel, 1Ki 19:1-8 . At Mount Horeb, complaining to God, he is strengthened by a special revelation, 1Ki 19:9-14 ; is sent to anoint Hazael, Jehu, and Elisha, 1Ki 19:15-18 . Elisha followeth Elijah, 1Ki 19:19-21 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 19 (Chapter Introduction)

(1Ki 19:1-8) Elijah flees to the wilderness.

(1Ki 19:9-13) God manifests himself to Elijah.

(1Ki 19:14-18) God's answer to Elijah.

(1Ki 19:19-21) The call of Elisha.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 19 (Chapter Introduction)

We left Elijah at the entrance of Jezreel, still appearing publicly, and all the people's eyes upon him. In this chapter we have him again absconding, and driven into obscurity, at a time when he could ill be spared; but we are to look upon it as a punishment to Israel for the insincerity and inconstancy of their reformation. When people will not learn it is just with God to remove their teachers into corners. Now observe, I. How he was driven into banishment by the malice of Jezebel his sworn enemy (1Ki 19:1-3). II. How he was met, in his banishment, by the favour of God, his covenant-friend. 1. How God fed him (1Ki 19:4-8). 2. How he conversed with him, and manifested himself to him (1Ki 19:9, 1Ki 19:11-13), heard his complaint (1Ki 19:10-14), directed him what to do (1Ki 19:15-17), and encouraged him (1Ki 19:18). III. How his hands were strengthened, at his return out of banishment, by the joining of Elisha with him (1Ki 19:19-21).

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 19 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 19

This chapter gives us a further account of Elijah, of his being obliged to flee for his life through the threats of Jezebel, 1Ki 19:1, of the care the Lord took of him, providing food for him, in the strength of which he went to Horeb, 1Ki 19:5, of the Lord's appearance to him there, and conversation with him, 1Ki 19:9, of some instructions he gave him to anoint a king over Syria, another over Israel, and a prophet in his room, 1Ki 19:15, and of his finding Elisha, and throwing his mantle over him, who left his secular employment, and followed him, and became his servant, 1Ki 19:19.