Teks -- 1 Kings 17:1-24 (NET)

Elijah Visits a Widow in Sidonian Territory

17:1 Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, “As certainly as the Lord God of Israel lives (whom I serve), there will be no dew or rain in the years ahead unless I give the command.” 17:2 The Lord told him: 17:3 “Leave here and travel eastward. Hide out in the Kerith Valley near the Jordan. 17:4 Drink from the stream; I have already told the ravens to bring you food there.” 17:5 So he did as the Lord told him; he went and lived in the Kerith Valley near the Jordan. 17:6 The ravens would bring him bread and meat each morning and evening, and he would drink from the stream. 17:7 After a while, the stream dried up because there had been no rain in the land. 17:8 The Lord told him, 17:9 “Get up, go to Zarephath in Sidonian territory, and live there. I have already told a widow who lives there to provide for you.” 17:10 So he got up and went to Zarephath. When he went through the city gate, there was a widow gathering wood. He called out to her, “Please give me a cup of water, so I can take a drink.” 17:11 As she went to get it, he called out to her, “Please bring me a piece of bread.” 17:12 She said, “As certainly as the Lord your God lives, I have no food, except for a handful of flour in a jar and a little olive oil in a jug. Right now I am gathering a couple of sticks for a fire. Then I’m going home to make one final meal for my son and myself. After we have eaten that, we will die of starvation.” 17:13 Elijah said to her, “Don’t be afraid. Go and do as you planned. But first make a small cake for me and bring it to me; then make something for yourself and your son. 17:14 For this is what the Lord God of Israel says, ‘The jar of flour will not be empty and the jug of oil will not run out until the day the Lord makes it rain on the surface of the ground.’” 17:15 She went and did as Elijah told her; there was always enough food for Elijah and for her and her family. 17:16 The jar of flour was never empty and the jug of oil never ran out, just as the Lord had promised through Elijah. 17:17 After this the son of the woman who owned the house got sick. His illness was so severe he could no longer breathe. 17:18 She asked Elijah, “Why, prophet, have you come to me to confront me with my sin and kill my son?” 17:19 He said to her, “Hand me your son.” He took him from her arms, carried him to the upper room where he was staying, and laid him down on his bed. 17:20 Then he called out to the Lord, “O Lord, my God, are you also bringing disaster on this widow I am staying with by killing her son?” 17:21 He stretched out over the boy three times and called out to the Lord, “O Lord, my God, please let this boy’s breath return to him.” 17:22 The Lord answered Elijah’s prayer; the boy’s breath returned to him and he lived. 17:23 Elijah took the boy, brought him down from the upper room to the house, and handed him to his mother. Elijah then said, “See, your son is alive!” 17:24 The woman said to Elijah, “Now I know that you are a prophet and that the Lord really does speak through you.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 1Ki 17:1 - Elijah

The most eminent of the prophets, who is here brought in, like Melchisedek, without any mention of his father, or mother, or beginning of his days; like a man dropt out of the clouds, and raised by God's special providence as a witness for himself in this most degenerate time that by his zeal, and courage and miracles, he might give some check, to their various and abominable idolatries, and some reviving to that small number of the Lord's prophets, and people, who yet remained in Israel. He seems to have been naturally of a rough spirit. And rough spirits are called to rough services. His name signifies, my God Jehovah is he: he that sends me, and will own me, and bear me out.

Wesley: 1Ki 17:1 - Said to Ahab

Having doubtless admonished him of his sin and danger before; now upon his obstinacy in his wicked courses, he proceeds to declare, and execute the judgment of God upon him.

Wesley: 1Ki 17:1 - As the Lord, &c.

I Swear by the God of Israel, who is the only true and living God; whereas the gods whom thou hast joined with him, or preferred before him, are dead and senseless idols.

Wesley: 1Ki 17:1 - Before whom

Whose minister I am, not only in general, but especially in this threatening, which I now deliver in his name and authority.

Wesley: 1Ki 17:1 - There shall not, &c.

This was a prediction, but was seconded with his prayer, that God would verify it, Jam 5:17, And this prayer was truly charitable; that by this sharp affliction, God's honour, and the truth of his word (which was now so horribly and universally contemned) might be vindicated; and the Israelites (whom impunity had hardened in their idolatry) might be awakened to see their own wickedness, and the necessity of returning to the true religion.

Wesley: 1Ki 17:1 - Those years

That is, These following years, which were three and an half, Luk 4:25; Jam 5:17.

Wesley: 1Ki 17:1 - My word

Until I shall declare, that this judgment shall cease, and shall pray to God for the removal of it.

Wesley: 1Ki 17:3 - Hide thyself

Thus God rescues him from the fury of Ahab and Jezebel, who, he knew, would seek to destroy him.

Wesley: 1Ki 17:3 - That Ahab did not seize on him immediately upon these words must be ascribed to God's over

ruling providence.

Wesley: 1Ki 17:4 - Have commanded

Or, I shall command, that is, effectually move them, by instincts which shall be as forcible with them, as a law or command is to men. God is said to command both brute creatures, and senseless things; when he causeth them to do the things which he intends to effect by them.

Wesley: 1Ki 17:4 - The ravens

Which he chuseth for this work; to shew his care and power in providing for the prophet by those creatures, which are noted for their greediness, that by this strange experiment he might be taught to trust God in those many and great difficulties to which he was to be exposed. God could have sent angels to minister to him. But he chose winged messengers of another kind to shew he can serve his own purposes as effectually, by the meanest creatures as by the mightiest. Ravens neglect their own young, and do not feed them: yet when God pleaseth, they shall feed his prophet.

Wesley: 1Ki 17:6 - And flesh

Not raw, but boiled by the ministry of some angel or man, and left in some place 'till the ravens came for it: in all which, there is nothing incredible, considering the power and providence of God.

Wesley: 1Ki 17:7 - A while

Heb. at the end of days; that is, of a year; for so the word days is often used.

Wesley: 1Ki 17:7 - Dried

God so ordering it, for the punishment of those Israelites who lived near it, and had hitherto been refreshed by it: and for the exercise of Elijah's faith, and to teach him to depend upon God alone.

Wesley: 1Ki 17:9 - Zarephath

A city between Tyre and Sidon, called Sarepta by St. Luk 4:26, and others.

Wesley: 1Ki 17:9 - Zidon

To the jurisdiction of that city, which was inhabited by Gentiles. And God's providing for his prophet, first, by an unclean bird, and then by a Gentile, whom the Jews esteemed unclean, was a presage of the calling of the Gentiles, and rejection of the Jews. So Elijah was the first prophet of the Gentiles.

Wesley: 1Ki 17:9 - Commanded

Appointed or provided, for that she had as yet no revelation or command of God about it, appears from 1Ki 17:12.

Wesley: 1Ki 17:12 - She said

Therefore though she was a Gentile, yet she owned the God of Israel as the true God.

Wesley: 1Ki 17:12 - Two sticks

A few sticks, that number being often used indefinitely for any small number.

Wesley: 1Ki 17:12 - And die

For having no more provision, we must needs perish with hunger. For though the famine was chiefly in the land of Israel, yet the effects of it were in Tyre and Sidon, which were fed by the corn of that land. But what a poor supporter was this likely to be? who had no fuel, but what she gathered in the streets, and nothing to live upon herself, but an handful of meal and a little oil! To her Elijah is sent, that he might live upon providence, as much as he had done when the ravens fed him.

Wesley: 1Ki 17:13 - But make, &c.

_This he requires as a trial of her faith, and obedience, which he knew God would plentifully reward; and so this would be a great example to encourage others to the practice of the same graces.

Wesley: 1Ki 17:14 - The barrel, &c.

_The meal of the barrel So the cruse of oil for the oil of the cruse.

Wesley: 1Ki 17:15 - Many days

A long time, even above two years, before the following event about her son happened. And surely the increase of her faith to such a degree, as to enable her thus to deny herself and trust the promise, was as great a miracle in the kingdom of grace, as the increase of her oil in the kingdom of providence. Happy are they who can thus against hope believe and obey in hope.

Wesley: 1Ki 17:16 - Wasted not

See how the reward answered the service. She made one cake for the prophet and was repaid with many for herself and her son. What is laid out in charity is set out to the best interest, an upon the best securities.

Wesley: 1Ki 17:17 - No breath

That is, he died. We must not think it strange, if we meet with sharp afflictions, even when we are in the way of eminent service to God.

Wesley: 1Ki 17:18 - She said

Wherein have I injured thee? Or, why didst thou come to sojourn in my house, if this be the fruit of it? They are the words of a troubled mind.

Wesley: 1Ki 17:18 - Art thou come

Didst thou come for this end, that thou mightest severely observe my sins, and by thy prayers bring down God's just judgment upon me, as thou hast brought down this famine upon the nation?

Wesley: 1Ki 17:18 - To call, &c.

To God's remembrance: for God is said in scripture, to remember sins, when he punisheth them; and to forget them, when he spares the sinner.

Wesley: 1Ki 17:19 - Into a loft

A private place, where he might more freely pour out his soul to God, and use such gestures as he thought most proper.

Wesley: 1Ki 17:20 - He cried

A prayer full of powerful arguments. Thou art the Lord, that canst revive the child: and my God; and therefore wilt not, deny me. She is a widow, add not affliction to the afflicted; deprive her not of the support and staff of her age: she hath given me kind entertainment: let her not fare the worse for her kindness to a prophet, whereby wicked men will take occasion to reproach both her, and religion.

Wesley: 1Ki 17:21 - Come into him

By which it is evident, that the soul was gone out of his body, this was a great request; but Elijah was encouraged to make it; by his zeal for God's honour, and by the experience which he had of his prevailing power with God in prayer.

Wesley: 1Ki 17:22 - Into him again

This plainly supposes the existence of the soul in a state of separation, and consequently its immortality: probably God might design by this miracle to give an evidence hereof, for the encouragement of his suffering people.

JFB: 1Ki 17:1 - Elijah the Tishbite

This prophet is introduced as abruptly as Melchisedek--his birth, parents, and call to the prophetic office being alike unrecorded. He is supposed to be called the Tishbite from Tisbeh, a place east of Jordan.

JFB: 1Ki 17:1 - who was of the inhabitants of Gilead

Or residents of Gilead, implying that he was not an Israelite, but an Ishmaelite, as MICHAELIS conjectures, for there were many of that race on the confines of Gilead. The employment of a Gentile as an extraordinary minister might be to rebuke and shame the apostate people of Israel.

JFB: 1Ki 17:1 - said unto Ahab

The prophet appears to have been warning this apostate king how fatal both to himself and people would be the reckless course he was pursuing. The failure of Elijah's efforts to make an impression on the obstinate heart of Ahab is shown by the penal prediction uttered at parting.

JFB: 1Ki 17:1 - before whom I stand

That is, whom I serve (Deu 18:5).

JFB: 1Ki 17:1 - there shall not be dew nor rain these years

Not absolutely; but the dew and the rain would not fall in the usual and necessary quantities. Such a suspension of moisture was sufficient to answer the corrective purposes of God, while an absolute drought would have converted the whole country into an uninhabitable waste.

JFB: 1Ki 17:1 - but according to my word

Not uttered in spite, vengeance, or caprice, but as the minister of God. The impending calamity was in answer to his earnest prayer, and a chastisement intended for the spiritual revival of Israel. Drought was the threatened punishment of national idolatry (Deu 11:16-17; Deu 28:23).

JFB: 1Ki 17:2-3 - the word of the Lord came unto him, saying, Get thee hence, and turn thee eastward, &c.

At first the king may have spurned the prediction as the utterance of a vain enthusiast; but when he found the drought did last and increase in severity, he sought Elijah, who, as it was necessary that he should be far removed from either the violence or the importunities of the king, was divinely directed to repair to a place of retreat, perhaps a cave on "the brook Cherith, that is, before [east of] Jordan." Tradition points it out in a small winter torrent, a little below the ford at Beth-shan.

JFB: 1Ki 17:6 - the ravens brought him bread

The idea of such unclean and voracious birds being employed to feed the prophet has appeared to many so strange that they have labored to make out the Orebim, which in our version has been rendered "ravens," to be as the word is used (in Eze 27:27) "merchants"; or Arabians (2Ch 21:16; Neh 4:7); or, the citizens of Arabah, near Beth-shan (Jos 15:6; Jos 18:18). But the common rendering is, in our opinion, preferable to these conjectures. And, if Elijah was miraculously fed by ravens, it is idle to inquire where they found the bread and the flesh, for God would direct them. After the lapse of a year, the brook dried up, and this was a new trial to Elijah's faith.

JFB: 1Ki 17:8-16 - the word of the Lord came to him

Zarephath, Sarepta, now Surafend, whither he was directed to go, was far away on the western coast of Palestine, about nine miles south of Sidon, and within the dominions of Jezebel's impious father, where the famine also prevailed. Meeting, at his entrance into the town, the very woman who was appointed by divine providence to support him, his faith was severely tested by learning from her that her supplies were exhausted and that she was preparing her last meal for herself and son. The Spirit of God having prompted him to ask, and her to grant, some necessary succor, she received a prophet's reward (Mat 10:41-42), and for the one meal afforded to him, God, by a miraculous increase of the little stock, afforded many to her.

JFB: 1Ki 17:17-24 - the son of the woman, the mistress of the house, fell sick

A severe domestic calamity seems to have led her to think that, as God had shut up heaven upon a sinful land in consequence of the prophet, she was suffering on a similar account. Without answering her bitter upbraiding, the prophet takes the child, lays it on his bed, and after a very earnest prayer, had the happiness of seeing its restoration, and along with it, gladness to the widow's heart and home. The prophet was sent to this widow, not merely for his own security, but on account of her faith, to strengthen and promote which he was directed to go to her rather than to many widows in Israel, who would have eagerly received him on the same privileged terms of exception from the grinding famine. The relief of her bodily necessities became the preparatory means of supplying her spiritual wants, and bringing her and her son, through the teachings of the prophet, to a clear knowledge of God, and a firm faith in His word (Luk 4:25).

Clarke: 1Ki 17:1 - Elijah the Tishbite

Elijah the Tishbite - The history of this great man is introduced very abruptly; his origin is enveloped in perfect obscurity. He is here said to be a Tishbite. Tishbeh, says Calmet, is a city beyond Jordan, in the tribe of Gad, and in the land of Gilead. Who was his father, or from what tribe he sprang, is not intimated; he seems to have been the prophet of Israel peculiarly, as we never find him prophesying in Judah. A number of apocryphal writers have trifled at large about his parentage, miraculous birth, of his continual celibacy, his academy of the prophets, etc., etc., all equally worthy of credit. One opinion, which at first view appears strange, bears more resemblance to truth than any of the above, viz., that he had no earthly parentage known to any man; that he was an angel of God, united for a time to a human body, in order to call men back to perfect purity, both in doctrine and manners, from which they had totally swerved. His Hebrew name, which we have corrupted into Elijah and Elias, is אליהו Alihu , or, according to the vowel points, Eliyahu; and signifies he is my God. Does this give countenance to the supposition that this great personage was a manifestation in the flesh of the Supreme Being? He could not be the Messiah; for we find him with Moses on the mount of transfiguration with Christ. The conjecture that he was an angel seems countenanced by the manner of his departure from this world; yet, in Jam 5:17, he is said to be a man ὁμοιοπαθης, of like passions, or rather with real human propensities: this, however, is irreconcilable with the conjecture

Clarke: 1Ki 17:1 - There shall not be dew nor rain these years

There shall not be dew nor rain these years - In order to remove the abruptness of this address, R. S. Jarchi dreams thus: - "Elijah and Ahab went to comfort Hiel in his grief, concerning his sons. And Ahab said to Elijah, Is it possible that the curse of Joshua, the son of Nun, who was only the servant of Moses, should be fulfilled; and the curse of Moses, our teacher, not be fulfilled; who said, Deu 11:16, Deu 11:17 : If ye turn aside, and serve other gods, and worship them, then the Lord’ s wrath shall be kindled against you; and he will shut up the heaven that there be no rain? Now all the Israelites serve other gods, and yet the rain is not withheld. Then Elijah said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word."This same mode of connecting this and the preceding chapter, is followed by the Jerusalem and Babylonish Talmuds, Sedar Olam, Abarbanel, etc.

Clarke: 1Ki 17:3 - Hide thyself by the brook Cherith

Hide thyself by the brook Cherith - This brook, and the valley through which it ran, are supposed to have been on the western side of Jordan, and not far from Samaria. Others suppose it to have been on the eastern side, because the prophet is commanded to go eastward, 1Ki 17:3. It was necessary, after such a declaration to this wicked and idolatrous king, that he should immediately hide himself; as, on the first drought, Ahab would undoubtedly seek his life. But what a proof was this of the power of God, and the vanity of idols! As God’ s prophet prayed, so there was rain or drought; and all the gods of Israel could not reverse it! Was not this sufficient to have converted all Israel?

Clarke: 1Ki 17:4 - I have commanded the ravens to feed thee

I have commanded the ravens to feed thee - Thou shalt not lack the necessaries of life; thou shalt be supplied by an especial providence

See more on this subject at the end of the chapter, 1Ki 17:24 (note).

Clarke: 1Ki 17:6 - And the ravens brought him bread and flesh

And the ravens brought him bread and flesh - The Septuagint, in the Codex Vaticanus, and some ancient fathers, read the passage thus: - Και οἱ κορακες εφερον αυτῳ αρτους το πρωΐ, και κρεα το δειλης, And the crows brought him bread in the morning, and flesh in the evening: but all the other versions agree with the Hebrew text. This is the first account we have of flesh-meat breakfasts and flesh-meat suppers; and as this was the food appointed by the Lord for the sustenance of the prophet, we may naturally conjecture that it was the food of the people at large.

Clarke: 1Ki 17:7 - The brook dried up

The brook dried up - Because there had been no rain in the land for some time, God having sent this drought as a testimony against the idolatry of the people: see Deu 11:16, Deu 11:17.

Clarke: 1Ki 17:9 - Get thee to Zarephath

Get thee to Zarephath - This was a town between Tyre and Sidon, but nearer to the latter, and is therefore called in the text Zarephath which belongeth to Sidon; or, as the Vulgate and other versions express it, Sarepta of the Sidonians. Sarepta is the name by which it goes in the New Testament; but its present name is Sarphan. Mr. Maundrell, who visited it, describes it as consisting of a few houses only on the tops of the mountains; but supposes that it anciently stood in the plain below, where there are still ruins of a considerable extent.

Clarke: 1Ki 17:12 - A handful of meal in a barrel

A handful of meal in a barrel - The word כד cad is to be understood as implying an earthen jar; not a wooden vessel, or barrel of any kind. In the East they preserve their corn and meal in such vessels; without which precaution the insects would destroy them. Travellers in Asiatic countries abound with observations of this kind

The word cruse, צפחת tsappachath , says Jarchi, signifies what in our tongue is expressed by bouteille, a bottle. Jarchi was a French rabbin.

Clarke: 1Ki 17:13 - But make me thereof a little cake first

But make me thereof a little cake first - This was certainly putting the widow’ s faith to an extraordinary trial: to take and give to a stranger, of whom she knew nothing, the small pittance requisite to keep her child from perishing, was too much to be expected.

Clarke: 1Ki 17:16 - The barrel of meal wasted not

The barrel of meal wasted not - She continued to take out of her jar and out of her bottle the quantity of meal and oil requisite for the consumption of her household; and without carefully estimating what was left, she went with confidence each time for a supply, and was never disappointed. This miracle was very like that wrought by Jesus at the marriage at Cana in Galilee: as the servants drew the water out of the pots, they found it turned into wine; and thus they continued to draw wine from the water-pots till the guests had been sufficiently supplied.

Clarke: 1Ki 17:17 - There was no breath left in him

There was no breath left in him - He ceased to breathe and died.

Clarke: 1Ki 17:18 - To call my sin to remembrance

To call my sin to remembrance - She seems to be now conscious of some secret sin, which she had either forgotten, or too carelessly passed over; and to punish this she supposes the life of her son was taken away. It is mostly in times of adversity that we duly consider our moral state; outward afflictions often bring deep searchings of heart.

Clarke: 1Ki 17:21 - Stretched himself upon the child three times

Stretched himself upon the child three times - It is supposed that he did this in order to communicate some natural warmth to the body of the child, in order to dispose it to receive the departed spirit. Elisha, his disciple, did the same in order to restore the dead child of the Shunammite, 2Ki 4:34. And St. Paul appears to have stretched himself on Eutychus in order to restore him to life, Act 20:10

Clarke: 1Ki 17:21 - Let this child’ s soul come into him again

Let this child’ s soul come into him again - Surely this means no more than the breath. Though the word נפש nephesh may sometimes signify the life, yet does not this imply that the spirit must take possession of the body in order to produce and maintain the flame of animal life? The expressions here are singular: Let his soul, נפש nephesh , come into him, על קרבו al kirbo , into the midst of him.

Clarke: 1Ki 17:22 - And the soul

And the soul - נפש nephesh , of the child came into him again, על קרבו al kirbo , into the midst of him; and he revived, ויח vaiyechi , and he became alive. Did he not become alive from the circumstance of the immaterial principle coming again into him

Although רוח ruach is sometimes put for the breath, yet נפש generally means the immortal spirit, and where it seems to refer to animal life alone, it is only such a life as is the immediate and necessary effect of the presence of the immortal spirit

The words and mode of expression here appear to me a strong proof, not only of the existence of an immortal and immaterial spirit in man, but also that that spirit can and does exist in a separate state from the body. It is here represented as being in the midst of the child, like a spring in the center of a machine, which gives motion to every part, and without which the whole would stand still.

Clarke: 1Ki 17:24 - The word of the Lord in thy mouth is truth

The word of the Lord in thy mouth is truth - Three grand effects were produced by this temporary affliction

1.    The woman was led to examine her heart, and try her ways

2.    The power of God became highly manifest in the resurrection of the child

3.    She was convinced that the word of the Lord was truth, and that not one syllable of it could fall to the ground. Through a little suffering all this good was obtained

The subject in the fourth verse of this chapter deserves a more particular consideration

I have commanded the ravens to feed thee. - It is contended that if we consider ערבים orebim to signify ravens, we shall find any interpretation on this ground to be clogged with difficulties. I need mention but a few. The raven is an unclean bird, And these ye shall have in abomination among the fowls - every raven after his kind; Lev 11:13-15; that is, every species of this genus shall be considered by you unclean and abominable. Is it therefore likely that God would employ this most unclean bird to feed his prophet? Besides, where could the ravens get any flesh that was not unclean? Carrion is their food; and would God send any thing of this kind to his prophet? Again: If the flesh was clean which God sent, where could ravens get it? Here must be at least three miracles: one to bring from some table the flesh to the ravens; another, to induce the ravenous bird to give it up; and the third, to conquer its timidity towards man, so that it could come to the prophet without fear. Now, although God might employ a fowl that would naturally strive to prey on the flesh, and oblige it, contrary to its nature, to give it up; yet it is by no means likely that he would employ a bird that his own law had pronounced abominable. Again, he could not have employed this means without working a variety of miracles at the same time, in order to accomplish one simple end; and this is never God’ s method: his plan is ever to accomplish the greatest purposes by the simplest means

The original word orebim has been considered by some as meaning merchants, persons occasionally trading through that country, whom God directed, by inspiration, to supply the prophet with food. To get a constant supply from such hands in an extraordinary way was miracle enough; it showed the superintendence of God, and that the hearts of all men are in his hands

But in answer to this it is said, that the "original word never signifies merchants; and that the learned Bochart has proved this."I have carefully read over cap. 13, part. ii., lib. 2, of the Hierozoicon of this author, where he discusses this subject; and think that he has never succeeded less than in his attempt to prove that ravens are meant in this passage. He allows that the Tyrian merchants are described by this periphrasis, ערבי מערבך, the occupiers of thy merchandise, Eze 27:27; and asserts that ערבים orebim , per se, mercatores nusquam significat , "by itself, never signifies merchants."Now, with perfect deference to so great an authority, I assert that ערבי oreby , the contracted form of ערבים orebim , does signify merchants, both in Eze 27:9 and Eze 27:27, and that מערב maarab signifies a place for merchandise, the market-place or bazaar, in Eze 27:9, Eze 27:13, Eze 27:17, Eze 27:19; as also the goods sold in such places, Eze 27:33; and therefore that ערבים for aught proved to the contrary, signify merchants in the text

As to Bochart’ s objection, that, the prophet being ordered to go to the brook Cherith, that he might lie hid, and the place of his retreat not be known, if any traders or merchants supplied his wants, they would most likely discover where he was, etc., I think there is no weight in it; for the men might be as well bound by the secret inspiration of God not to discover the place of his retreat, as they were to supply his wants; besides, they might have been of the number of those seven thousand men who had not bowed their knees to the image of Baal, and consequently would not inform Ahab and Jezebel of their prophet’ s hiding place

Some have supposed that the original means Arabians; but Bochart contends that there were no Arabians in that district: this is certainly more than he or any other man can prove. Colonies of Arabs, and hordes and families of the same people, have been widely scattered over different places for the purpose of temporal sojournment and trade; for they were a wandering people, and often to be found in different districts remote enough from the place of their birth. But, letting this pass merely for what it is worth, and feeling as I do the weight of the objections that may be brought against the supposition of ravens being the agents employed to feed the prophet, I would observe that there was a town or city of the name of Orbo, that was not far from the place where Elijah was commanded to hide himself. In Bereshith Rabba, a rabbinical comment on Genesis, we have these words עיר היא בתחום ביתשאן ושמה ערבו ir hi bithchom Beithshean , veshemo Orbo ; "There is a town in the vicinity of Beth-shan, (Scythopolis), and its name is Orbo."We may add to this from St. Jerome, Orbim, accolae villae in finibus Arabum, Eliae dederunt alimenta ; "The Orbim, inhabitants of a town in the confines of the Arabs, gave nourishment to Elijah."Now, I consider Jerome’ s testimony to be of great worth, because he spent several years in the holy land, that he might acquire the most correct notion possible of the language and geography of the country, as well as of the customs and habits of the people, in order to his translating the sacred writings, and explaining them. Had there not been such a place in his time, he could not have written as above: and although in this place the common printed editions of the Vulgate have corvi , "crows or ravens;"yet in 2Ch 21:16, St. Jerome translates the same word ערבים, "the Arabians;"and the same in Neh 4:7; it is therefore most likely that the inhabitants of Oreb or Orbo, as mentioned above, furnished the aliment by which the prophet was sustained; and that they did this being specially moved thereto by the Spirit of the Lord. Add to all these testimonies that of the Arabic version, which considers the words as meaning a people, Orabim , and not ravens or fowls of any kind. In such a case this version is high authority

It is contended that those who think the miracle is lost if the ravens be not admitted, are bound to show

1.    With what propriety the raven, an unclean animal, could be employed

2.    Why the dove, or some such clean creature, was not preferred

3.    How the ravens could get properly dressed flesh to bring to the prophet

4.    From whose table it was taken; and by what means

5.    Whether it be consistent with the wisdom of God, and his general conduct, to work a tissue of miracles where one was sufficient

6.    And whether it be not best, in all cases of this kind, to adopt that mode of interpretation which is most simple; the wisdom, goodness, and providence of God being as equally apparent as in those cases where a multitude of miracles are resorted to in order to solve difficulties?

Defender: 1Ki 17:1 - Elijah

"Elijah" means "Jehovah is God," a most appropriate name for a believer in the true God in a nation and time so thoroughly dominated by pagan apostasy.

Defender: 1Ki 17:1 - not be dew nor rain

This remarkable prophecy was miraculously fulfilled. There was no rain in the land of Israel for 3 1/2 years (1Ki 18:1; compare Luk 4:25 and Jam 5:17) until Elijah confronted and defeated all the prophets of Baal on Mount Carmel (1 Kings 18:17-45). Yet James reminds us that Elijah was a man "subject to like passions as we are," (Jam 5:17) and that this miracle was simply an answer to his fervent prayer."

Defender: 1Ki 17:9 - Zarephath

Zarephath, near Sidon, was 100 miles away, and Sidon was the homeland of Jezebel (1Ki 16:31). The Lord Jesus used this event as an illustration of God's concern for Gentiles and of the strange rejection of God by many of His own people of Israel."

Defender: 1Ki 17:16 - wasted not

There were numerous miracles recorded in the days of Elijah and Elisha, perhaps in response to the deep apostasy in Israel at the time. This miracle of the never-diminishing supply of food was a miracle of creation, superseding the normally impregnable physical law of conservation of matter. It was also significant in its application to a Gentile woman rather than to an Israelite. This widow of Sidon believed in the true God, and her faith was greatly rewarded while the people of Israel had defected to Baal. The Lord Jesus Himself cited her example (Luk 4:25, Luk 4:26)."

Defender: 1Ki 17:22 - and he revived

This is the first of eight instances recorded in the Bible when a dead person was miraculously restored to life, and the departed soul returned to its body. One was accomplished through Elisha (2Ki 4:32-36), one at Elisha's tomb (2Ki 13:21), one each through Peter and Paul (Act 9:40; Act 20:9-12), and three through Christ (Mat 9:18-25; Luk 7:12-15; Joh 11:43, Joh 11:44). These were all "resuscitations," of course, and each of these people eventually died again. The first true resurrection was that of Christ Himself (1Co 15:20), who could say after His resurrection: "I am alive for evermore" (Rev 1:18). Accompanying and following His resurrection was that of "many" (perhaps all) of the Old Testament "saints" (Mat 27:52, Mat 27:53)."

TSK: 1Ki 17:1 - Elijah // As the Lord God // before whom // dew nor rain

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Elijah : Heb. Elijahu, Mat 11:14, Mat 16:14, Mat 27:47, Mat 27:49; Luk 1:17, Luk 4:25, Luk 4:26, Luk 9:30, Luk 9:33, Luk 9:54; Joh 1:21, Joh 1:25; Rom 11:2, Elias

As the Lord God : 1Ki 22:14; 2Ki 3:14, 2Ki 5:16; Isa 49:18; Mat 7:29; Luk 1:17

before whom : Deu 10:8; Jer 15:19; Luk 1:19, Luk 21:36; Act 27:23

dew nor rain : Luk 4:25; Jam 5:17; Rev 11:6

TSK: 1Ki 17:2

1Ki 12:22; 1Ch 17:3; Jer 7:1, Jer 11:1, Jer 18:1; Hos 1:1, Hos 1:2

TSK: 1Ki 17:3 - hide thyself

hide thyself : 1Ki 22:25; Psa 31:20, Psa 83:3; Jer 36:19, Jer 36:26; Joh 8:59; Act 17:14; Heb 11:38; Rev 12:6, Rev 12:14

TSK: 1Ki 17:4 - I have commanded

I have commanded : 1Ki 17:9, 1Ki 19:5-8; Num 20:8; Job 34:29, Job 38:8-13, Job 38:41; Psa 33:8, Psa 33:9, Psa 147:9; Amo 9:3, Amo 9:4; Mat 4:4, Mat 4:11

TSK: 1Ki 17:5 - did according

did according : 1Ki 19:9; Pro 3:5; Mat 16:24; Joh 15:14; Many learned men have raised doubts on those parts of the Inspired Word, which may, by the perverseness of their argument and the ingenuity of their surmise, be made to appear inconsistent with fact. In this case, they are not satisfied with being expressly told by God that the ravens supplied Elijah with food, while the brook gave him drink, but apparently to mystify a manifest miracle, they suggest whether these ravens might not be merchantmen, or the inhabitants of a neighbouring town. Let any unprejudiced reader and lover of the Bible take the whole history of Elijah, and he will find that his life was almost a daily illustration of the power of God in his miraculous interpositions. Instance the supply of provision in the unwasting barrel of meal and cruse of oil, after the prophet had removed to Zarephathcaps1 . tcaps0 he power communicated to him to raise the widow’ s son from deathcaps1 . tcaps0 he wonderful interposition of the Lord to prove the folly of Baal’ s worshippers, in sending down fire from heaven to consume Elijah’ s sacrifice and lick up the water, although the sacrifice had been saturated therewith, and the altar surrounded by a deep trench to prevent its running away. The prayer for rain is another instancecaps1 . tcaps0 he sojourn in Horeb forty days and forty nights, after having eaten of the cake: the destruction of Ahaziah’ s messengers twicecaps1 . tcaps0 he smiting of the waters at Jordancaps1 . tcaps0 he fall of the mantle on Elisha, and finally, in the closing scene of life, he was taken to glory without tasting the pains of death, the sting was taken away.

TSK: 1Ki 17:6 - the ravens

the ravens : Exo 16:35; Num 11:23; Jdg 14:14, Jdg 15:18, Jdg 15:19; Psa 34:9, Psa 34:10, Psa 37:3, Psa 37:19; Psa 78:15, Psa 78:16, Psa 78:23, Psa 78:24; Isa 33:16; Jer 37:21, Jer 40:4; Hab 3:17, Hab 3:18; Mat 6:31-33, Mat 14:19-21, Mat 19:26; Luk 22:35; Heb 6:18, Heb 13:5, Heb 13:6

TSK: 1Ki 17:7 - after a while // the brook

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after a while : Heb. at the end of days

the brook : Isa 40:30, Isa 40:31, Isa 54:10

TSK: 1Ki 17:8 - the word

the word : 1Ki 17:2; Gen 22:14; Isa 41:17; Heb 13:6

TSK: 1Ki 17:9 - Zarephath // which belongeth // widow woman

Zarephath : Oba 1:20; Luk 4:26, Sarepta

which belongeth : Mat 15:21, Mat 15:22

widow woman : 1Ki 17:4; Jdg 7:2, Jdg 7:4; Rom 4:17-21; 2Co 4:7

TSK: 1Ki 17:10 - Fetch me

Fetch me : Gen 21:15, Gen 24:17; Joh 4:7; 2Co 11:27; Heb 11:37

TSK: 1Ki 17:11 - as she was going // a morsel

as she was going : Gen 24:18, Gen 24:19; Mat 10:42, Mat 25:35-40; Heb 13:2

a morsel : 1Ki 17:9, 1Ki 18:4; Gen 18:5

TSK: 1Ki 17:12 - As the Lord // but an handful // that we may eat it

As the Lord : 1Ki 17:1; 1Sa 14:39, 1Sa 14:45, 1Sa 20:3, 1Sa 20:21, 1Sa 25:26, 1Sa 26:10; 2Sa 15:21; Jer 4:2, Jer 5:2

but an handful : 2Ki 4:2-7; Mat 15:33, Mat 15:34

that we may eat it : Gen 21:16; Jer 14:18; Lam 4:9; Eze 12:18, Eze 12:19; Joe 1:15, Joe 1:16

TSK: 1Ki 17:13 - Fear not // make me thereof // first

Fear not : Exo 14:13; 2Ki 6:16; 2Ch 20:17; Isa 41:10, Isa 41:13; Mat 28:5; Act 27:24

make me thereof : Gen 22:1, Gen 22:2; Jdg 7:5-7; Mat 19:21, Mat 19:22; Heb 11:17; 1Pe 1:7

first : Pro 3:9; Mal 3:10; Mat 6:33, Mat 10:37

TSK: 1Ki 17:14 - thus saith // The barrel of meal // sendeth

thus saith : 2Ki 3:16, 2Ki 7:1, 2Ki 9:6

The barrel of meal : 1Ki 17:4; 2Ki 4:2-7, 2Ki 4:42-44; Mat 14:17-20, Mat 15:36-38

sendeth : Heb. giveth

TSK: 1Ki 17:15 - did according // many days

did according : Gen 6:22, Gen 12:4, Gen 22:3; 2Ch 20:20; Mat 15:28; Mar 12:43; Joh 11:40; Rom 4:19, Rom 4:20; Heb 11:7, Heb 11:8, Heb 11:17

many days : or, a full year

TSK: 1Ki 17:16 - the barrel // according // by Elijah

the barrel : Mat 9:28-30, Mat 19:26; Luk 1:37, Luk 1:45; Joh 4:50, Joh 4:51

according : 1Ki 13:5

by Elijah : Heb. by the hand of Elijah, 1Ki 16:12

TSK: 1Ki 17:17 - the son of the woman // that there was

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the son of the woman : Gen 22:1, Gen 22:2; 2Ki 4:18-20; Zec 12:10; Joh 11:3, Joh 11:4, Joh 11:14; Jam 1:2-4, Jam 1:12; 1Pe 1:7, 1Pe 4:12

that there was : Job 12:10, Job 34:14; Psa 104:29; Dan 5:23; Jam 2:26 *marg.

TSK: 1Ki 17:18 - What have I // O thou man // art thou come

What have I : 2Sa 16:10, 2Sa 19:22; 2Ki 3:13; 2Ch 35:21; Luk 4:34, Luk 5:8, Luk 8:28; Joh 2:4

O thou man : 1Ki 13:1

art thou come : 1Ki 18:9; Gen 42:21, Gen 42:22, Gen 50:15, Gen 50:17; 1Sa 16:4; Job 13:23, Job 13:26; Eze 21:23, Eze 21:24; Mar 5:7, Mar 5:15-17, Mar 6:16

TSK: 1Ki 17:19 - into a loft

into a loft : 2Ki 4:10, 2Ki 4:21, 2Ki 4:32; Act 9:37

TSK: 1Ki 17:20 - he cried // hast thou also

he cried : 1Ki 18:36, 1Ki 18:37; Exo 17:4; 1Sa 7:8, 1Sa 7:9; 2Ki 19:4, 2Ki 19:15; Psa 99:6; Mat 21:22; Jam 5:15-18

hast thou also : Gen 18:23-25; Jos 7:8, Jos 7:9; Psa 73:13, Psa 73:14; Jer 12:1

TSK: 1Ki 17:21 - stretched himself // O Lord my God

stretched himself : Heb. measured himself, 2Ki 4:33-35; Act 10:10

O Lord my God : Act 9:40; Heb 11:19

TSK: 1Ki 17:22 - into him // and he revived

into him : Heb. into his inward parts

and he revived : Deu 32:39; 1Sa 2:6; 2Ki 13:21; Luk 8:54; Joh 5:28, Joh 5:29, Joh 11:43; Act 20:12; Rom 14:9; Rev 11:11

TSK: 1Ki 17:23 - thy son liveth

thy son liveth : 2Ki 4:36, 2Ki 4:37; Luk 7:15; Act 9:41; Heb 11:35

TSK: 1Ki 17:24 - Now by this // the word

Now by this : Joh 2:11, Joh 3:2, Joh 4:42-48, Joh 11:15, Joh 11:42, Joh 15:24, Joh 16:30

the word : Ecc 12:10; 1Th 2:13; 1Jo 2:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Ki 17:1 - Elijah // The Tishbite // Of the inhabitants of Gilead // Said unto Ahab // As the Lord God of Israel liveth // Before whom I stand

Elijah was the most eminent of the prophets, Mat 17:3 , who is here brought in, like Melchisedek, Gen 14:18 Heb 7:3 , without any mention of his father, or mother, or beginning of his days; like a man dropped out of the clouds, and raised by God’ s special providence as a witness for himself in this most degenerate time and state of things; that by his zeal, and courage, and power of miracles, he might give some check to their various and abominable idolatries, and some reviving to that small number of the Lord’ s prophets and people who yet remained in Israel, as we shall see.

The Tishbite so called, either from the place of his birth or habitation, or for some other reason not now known.

Of the inhabitants of Gilead which was the land beyond Jordan. See Gen 31:21 .

Said unto Ahab having doubtless admonished him of his sin and danger before this; and now, upon his obstinacy in his wicked courses, he proceeds to declare and execute the judgment of God upon him.

As the Lord God of Israel liveth: I swear by the God of Israel, who, is the only true and living God; when the gods whom thou hast joined with him, or preferred before him, are dead and senseless idols.

Before whom I stand either,

1. Whose minister I am, (as this phrase is oft used, as Num 3:6 Deu 10:8 17:12 18:5 ) not only in general, but especially in this threatening, which I now deliver in his name and authority, and not from my own imagination or passion. Or,

2. Who is now present with me, and a witness of what I say; and let him punish me severely, if I speak not the truth. There shall not be dew nor rain: this was a prediction, but was seconded with his prayer, that God would verify it, as it is recorded, Jam 5:17 . And this prayer of his was not voluntary and malicious, but necessary, and (all things considered) truly charitable; that by this sharp and long affliction God’ s honour, and the truth of his word and threatenings, (which was now so horribly and universally contemned,) might be vindicated, and the Israelites (whom their present impunity and prosperity had hardened in their idolatry) might hereby be awakened to see their own wickedness, and the vanity of their calves and other idols, and their dependence upon God, and the necessity of returning to the true religion. These years , i.e. these following years, which were three and a half, Luk 4:25 Jam 5:17 . But according to my word i.e. until I shall declare that this judgment shall cease, and shall pray to God for the removal of it.

Poole: 1Ki 17:3 - Quest // Answ

Thus God rescues him from the fury of Ahab and Jezebel, who he knew would seek to destroy him.

Quest. Why did not Ahab seize upon him immediately upon these words?

Answ 1. This must be ascribed to God’ s overruling providence, who hath the hearts of all men in his hands, and hath oft protected his prophets and servants in such cases.

2. He might say this not by word of mouth, but by letter and message sent to him; as that word is sometimes used, as Exo 18:6 .

Poole: 1Ki 17:4 - I have commanded the ravens // Object // Answ

i.e. I have decreed or appointed. Or, I shall command , i.e. effectually move them, by instincts and inclinations which I shall put into them, which shall be as forcible with them as a law or command is to men. God is said to command both brute creatures, as Amo 9:3 Jon 2:10 , and senseless things, as Job 38:11,12 Ps 78:23 Isa 5:6 45:12 , when he causeth them to do the things which he intends to effect by them.

I have commanded the ravens which he names, and chooseth for this work; partly to succour the prophet’ s faith against human infirmity, by the credibility of the thing; there being many ravens in those parts, and those delighting to reside near brooks of water; and that sort of creatures being apt and accustomed to seek provisions, and to carry them away to the places of their abode; and partly to show his care and power in providing for the prophet by those creatures, which are noted for their greediness in monopolizing provision to themselves, and for their malignity and unnaturalness towards their own young; that by this strange and noble experiment he might be taught to trust God in those many and great difficulties to which he was likely to be exposed.

Object. The ravens were unclean, Lev 11:15 .

Answ They were unclean for meat, but not for the touch. But howsoever, that ceremonial law was overruled by necessity, and by the Lawgiver’ s dispensation.

Poole: 1Ki 17:6 - Bread and flesh // In the morning and in the evening

Bread and flesh not raw, but boiled by the ministry of some angel or man, and left in some place or places till the ravens came for it, in all which there is nothing incredible, considering the power and providence of God.

In the morning and in the evening i.e. for dinner and supper, according to the custom. See Gen 43:25 Rth 2:14 Luk 14:12 Act 10:9,10 .

Poole: 1Ki 17:7 - After a while // in the third year // The brook dried up

After a while Heb. at the end of days , i.e. of a year; for so the word days is oft used, as in Exo 13:10 Lev 25:29 Num 9:22 Jud 17:10 1Sa 1:3 27:7 . And this seems to be a convenient time for the drying up of the brook, which was gradually dried up; and so this agrees well with 1Ki 18:1 ,

in the third year of which See Poole "1Ki 18:1" .

The brook dried up God so ordering it, partly, for the punishment of those Israelites who lived near it, and had hitherto been refreshed by it; partly, for the trial and exercise of Elijah’ s faith, and to teach him to depend upon God alone, not on any creature, for his support; and partly, to show his own all-sufficiency in providing for his people.

Poole: 1Ki 17:9 - Zarephath // To Zidon // I have commanded

Zarephath a city between Tyrus and Sidon, called Sarepta by Luk 4:26 , by Pliny, and others.

To Zidon to the jurisdiction of that city, which therefore was inhabited by Gentiles. See Luk 4:25 . And God’ s providing for his prophet, first by an unclean bird, and then by a Gentile, whom the Jews esteemed unclean, was a notable presage of the calling of the Gentiles, and of the rejection of the Jews.

I have commanded i.e. appointed or provided, as before, 1Ki 17:4 ; for that she had as yet no revelation or command of God about it, appears from 1Ki 17:12 .

Poole: 1Ki 17:10 - He called to her

He called to her knowing by Divine suggestion that this was the woman designed.

Poole: 1Ki 17:11

Which he said only to try her, and to make way for what follows.

Poole: 1Ki 17:12 - As the Lord thy God liveth // Two sticks

As the Lord thy God liveth by which she discovers, that though she was a Gentile, yet she owned the God of Israel as the true God.

Two sticks i.e. a few sticks, that number being oft used indefinitely for any small number, both in Scripture, as Hos 6:2 , and by other authors. That we may eat it, and die; for having no more provision, we must needs perish with hunger. For though the famine was only in the land of Israel, yet the effects of it were in Tyre and Zidon, which were fed by the corn of that land. See Act 12:20 . Or the same famine might be in those parts also; the chief cause of the famine, to wit, the worship of Baal, being common to both places.

Poole: 1Ki 17:13 - Make me thereof a little cake first

Make me thereof a little cake first which he requires as a trial and exercise of her faith, and charity, and obedience, which he knew God would graciously and plentifully reward; and so this would be a great example to encourage others to the practice of the same graces upon like occasions.

Poole: 1Ki 17:14 - Thus saith the Lord God of Israel // The barrel of meal // the cruse of oil

Thus saith the Lord God of Israel in whom I perceive thou trustest.

The barrel of meal i.e. the meal of the barrel; an hypallage or metonymy. So

the cruse of oil for the oil of the cruse .

Poole: 1Ki 17:15 - She did according to the saying of Elijah // Many days

She did according to the saying of Elijah giving glory to the God of Israel, by believing his prophet.

Many days i.e. a long time, even above two years: see 1Ki 18:1 . Heb. days , i.e. a full year ; as 1Ki 17:7 ; namely, before the following event about her son happened, and the rest of the time of the famine after it.

Poole: 1Ki 17:16

God still creating new, as fast as the old was spent.

Poole: 1Ki 17:17

Or, no soul , or life , as this Hebrew word oft signifies, i.e. he died, as is manifest from the following verses. See also Heb 11:35 .

Poole: 1Ki 17:18 - What have I to do with thee? // Art thou come unto me? // To remembrance

What have I to do with thee? wherein have I injured or provoked thee? or, why didst thou come to sojourn in my house, (as the following words seem to explain these,) if this be the fruit of it? They are words of a troubled mind, savouring of some rashness and impatience.

Art thou come unto me? didst thou come for this end, that thou mightest severely observe my sins, and by thy prayers bring down God’ s just judgment upon me for them, as thou hast for the like cause brought down this famine upon the nation?

To remembrance either,

1. To my remembrance; that I should by this dreadful judgment be brought to the knowledge and remembrance of my sins, which have procured it. Or rather,

2. To God’ s remembrance; for God is oft said in Scripture to remember sins, when he punisheth them; and to forget them, when he spares the sinner. See 2Sa 16:10 . Have I, instead of the blessing which I expected from thy presence, met with a curse?

Poole: 1Ki 17:19 - Give me thy son // Into a loft

Give me thy son into mine arms .

Into a loft ; a private place, where he might more freely and fully pour out his soul to God, and use such gestures or methods as he thought most proper, without any offence or observation.

Poole: 1Ki 17:20

A prayer full of powerful arguments. Thou art the Lord , that canst revive the child; and my God , and therefore wilt not, do not, deny me. She is a widow ; add not affliction to the afflicted; deprive her not of the great support and staff of her age. She hath given me kind entertainment; let her not fare the worse for her kindness to a prophet, whereby wicked men will take occasion to reproach both her and religion.

Poole: 1Ki 17:21 - He stretched himself upon the child // And cried unto the Lord // Let this child’ s soul come into him again

He stretched himself upon the child not as if he thought this could contribute any warmth or life to the child; but partly to express, and withal to increase, his grief for the child’ s death, and his desire of its reviving; that thereby his prayers might be more fervent, and consequently more prevalent with God; and partly that it might appear that this miracle, though wrought by God alone, yet was done for the sake of Elijah, and in answer to his prayers. Compare 2Ki 4:34 Joh 9:6 Act 20:10 .

And cried unto the Lord: first he stretched himself, then he prayed, and that for three times successively.

Let this child’ s soul come into him again by which it is evident that the soul was gone out of his body, and therefore doth subsist without it after death. Compare Gen 35:18 . This was a great request; but Elijah was encouraged to make it; partly, by his zeal for God’ s honour, which he thought was concerned in it, and would be eclipsed by it; partly, by the experience which he had of his prevailing power with God in prayer; and partly, by a Divine impulse moving him to desire it.

Poole: 1Ki 17:24 - Now by this I know // That the word of the Lord in thy mouth is truth

Now by this I know now I am assured of that concerning which I began upon this sad occasion to doubt.

That the word of the Lord in thy mouth is truth that the God whom thou professest is the true God, and the doctrine and religion which thou teachest is the only true religion; and therefore henceforth I wholly renounce the worship of idols.

Haydock: 1Ki 17:1 - Elias // I stand // Mouth

Elias means, "the strong God." Some Greeks derive the name of the prophet from Greek: elios, "the sun," improperly. His parentage is not known, nor even his tribe. Thesbe was situated in the tribe of Gad. The Fathers agree that Elias never was married. He seems to have had no fixed abode; but was sent to the house of Israel, to maintain the cause of the true God, with the most active and generous zeal. He may have presided over the colleges of the prophets, (Calmet) which were then numerous in Israel, particularly at Mount Carmel, (Tirinus) notwithstanding the general corruption, chap. xviii. 13., and xix. 10. (Haydock) ---

I stand, to serve (Numbers iii. 6.) and pray, James v. 17., and Luke iv. 25. He calls God to witness, like St. Paul, Galatians i. 20. ---

Mouth. Stupendous power and assurance of the prophet, with which the pagans have nothing to compare. (Calmet) ---

God had threatened his people with drought, if they proved faithless, Deuteronomy xxviii. 24. Elias begs that this punishment may now serve to open their eyes. (Tirinus)

Haydock: 1Ki 17:3 - Carith

Carith, between Samaria and the Jordan. It was a torrent or valley. (Calmet)

Haydock: 1Ki 17:4 - Ravens

Ravens. Hebrew horebim, (Haydock) is sometimes rendered "Arabs," by the Vulgate, 2 Paralipomenon xxi. 16. Others would translate, "merchants," or the inhabitants of Arabo, which was near Carith. They suppose that the ravens, being unclean birds, would never have been employed. But they were only forbidden to be eaten or touched, when dead; and God is not restricted by his own laws. He might thus chose to display his wonderful providence. St. Jerome relates how St. Paul, the first hermit, was fed thus by a raven, with half a loaf a day; and a whole one was sent, when St. Anthony went to see him. (Calmet) ---

Yet Kennicott mentions this as one of the improvements which might be now made in the Protestant version, "the Orbim," or inhabitants of Oreb, or Orbo. Orbim, accolæ villæ in finibus Arabum Eliæ dederunt alimenta. (Jerom iii. 119.) ---

It is not clear to what passage he refers. (Diss. ii. p. 581.) Another instance occurs, Judges xv. 4., where instead of foxes, he would substitute "300 sheaves of corn, placed end to end." But if there were no mistranslations of great importance, the version might subsist. (Haydock)

Haydock: 1Ki 17:6 - And flesh

And flesh. So the Hebrew, &c. But some copies of the Septuagint have, "bread in the morning, and flesh in the evening." (Theodoret, q. 52.) ---

It is idle to inquire whence the ravens took this food. (Calmet) ---

Some say from the kitchen of Achab. (Abulensis) ---

The minister of angels undoubtedly intervened. (Tirinus) ---

God provides his servant with what may support nature, without any wine or delicacies. (Haydock)

Haydock: 1Ki 17:7 - Some time

Some time. Literally, "after days," (Haydock) which some explain of a year; others, of half that time, or less, as the torrent would not be long supplied with water.

Haydock: 1Ki 17:9 - Sidonians // Commanded

Sidonians, and nearer their city than it was to Tyre. (Calmet) ---

Commanded, or provided that she shall feed thee. So he commanded the ravens, ver. 4. (Menochius) ---

It appears that the widow had received no precise intimation, ver. 12. She was not an Israelite, (Luke iv. 25.) but probably a pagan. (St. Chrysostom, &c.) ---

Many suppose that Elias did not know, at first, that she was to entertain him. (Calmet) ---

But both the one and the other might be divinely instructed how to act. In due time the widow and the prophet became acquainted with the will of God, and complied with it. (Haydock)

Haydock: 1Ki 17:13 - First

First. He puts the faith of the widow to a severe trial; and the gospel requires nothing more perfect than what she practised. The true faith, which she then received, was her first and most precious recompense; and we shall soon see, that her guest drew down blessings upon her. (Calmet)

Haydock: 1Ki 17:14 - Until

Until, nor for some time afterwards; otherwise they would still have been in danger of perishing, as the corn could not grow immediately. (Salien, the year before Christ 929.)

Haydock: 1Ki 17:17 - In him

In him. He died. (Haydock) ---

The Jews, followed by some Christians, assert that this boy was the prophet Jonas. But Jonas was a Hebrew, from Geth-opher, 4 Kings xiv. 25., and Jonas i. 9. (Calmet)

Haydock: 1Ki 17:18 - Remembered

Remembered. Have I not waited upon thee with sufficient attention? or have not thine eyes been able to bear with my imperfections? (Haydock) ---

Before thy arrival, God seemed not to notice my transgressions. She is convinced that "all just punishment presupposes an offence." (St. Augustine, Retract. i. 9.) This child died like Lazarus for the greater glory of God. (St. Augustine, ad Simp. ii. 5.) (John xi. 4.) (Worthington)

Haydock: 1Ki 17:20 - Her son

Her son. He speaks in the most earnest and familiar manner, shewing his confidence in God. (Salien)

Haydock: 1Ki 17:21 - Times

Times, in honour of the blessed Trinity. (Menochius) ---

He puts himself in this posture, as if the co-operate with God in warming the child; as Eliseus did, (4 Kings iv. 34,) as well as St. Paul, (Acts xx. 10,) and St. Benedict. (St. Gregory, Dial. ii. 32.) This posture represented the condescension of Jesus Christ in assuming our nature, to give us life; and the Old Testament affords few more striking figures of this union. (Calmet) (St. Augustine, ser. 201. de Temp.; St. Bernard xvi. in Cant.) (Tirinus)

Haydock: 1Ki 17:24 - True

True. She saw the force of miracles; (Haydock) and now was, at least, thoroughly converted. (Salien)

Gill: 1Ki 17:1 - And Elijah the Tishbite, who was of the inhabitants of Gilead // said unto Ahab // as the Lord God of Israel liveth, before whom I stand // there shall not be dew nor rain these years // but according to my word

And Elijah the Tishbite, who was of the inhabitants of Gilead,.... Which belonged partly to the Reubenites and Gadites, and partly to the half-tribe of Manasseh on the other side Jordan, where this prophet dwelt; but why he is called the Tishbite is not easy to say; what Kimchi observes seems right, that he was at first of a city called Toshab, and afterward's dwelt at Gilead; which city perhaps is the same with Thisbe, in the tribe of Naphtali, the native place of Tobit,

"Who in the time of Enemessar king of the Assyrians was led captive out of Thisbe, which is at the right hand of that city, which is called properly Nephthali in Galilee above Aser.'' (Tobit 1:2)

and, if so, is an instance of a prophet, even the prince of prophets, as Abarbinel calls him, coming out of Galilee, contrary to the suggestions of the Jews, Joh 7:52. R. Elias Levita ^l observes, that after the affair of Gibeah an order was given to smite the inhabitants of Jabeshgilead, Jdg 21:8, and that as it is reasonable to suppose some might escape, he thinks Elijah was one of them; and that when this began to be inhabited again, they that returned were called the inhabitants of Gilead, of whom Elijah was, who lived in those times, being, as the Jews suppose, Phinehas, the son of Eleazar the son of Aaron, see Jdg 20:28, but that he should be Elijah, and live to the times of Ahab, is beyond belief. By Origen ^m he is said to be in Thesbon of Gilead; and by Epiphanius ⁿ to be of Thesbis, of the land of the Arabians, Gilead bordering upon it: the same

said unto Ahab; who perhaps had been with him before, and reproved him for idolatry, warned him of the evil consequences of it, but to no purpose, and therefore now threatened in a very solemn manner:

as the Lord God of Israel liveth, before whom I stand; he swears by the living God, in whose presence he was, and to whom he appeals as the omniscient God, whose minister and prophet he was, and in whose name he came and spoke, and to whom he prayed; for standing was a prayer gesture, and sometimes put for it; see Gill on Mat 6:5 and it was at the prayer of Elijah that rain was withheld, as follows, see Jam 5:17.

there shall not be dew nor rain these years; for some years to come, even three years and a half:

but according to my word; in prayer, or as he should predict, in the name of the Lord.

Gill: 1Ki 17:2 - And the word of the Lord came to him // saying

And the word of the Lord came to him,.... The word of prophecy, as the Targum; this shows that by word, in the former verse, he means the word of the Lord by him:

saying; as follows.

Gill: 1Ki 17:3 - Get thee hence, and turn thee eastward // and hide thyself by the brook Cherith, that is before Jordan

Get thee hence, and turn thee eastward,.... From the place where he was, being in danger from Ahab and Jezebel, provoked by his reproofs, threatenings, and prophecies:

and hide thyself by the brook Cherith, that is before Jordan; in some wood or cave near it, or among the reeds and rushes that grew on the banks of it; and Bochart ^o takes it to be the same with the river Kanah, on the borders of Ephraim, which has its name from reeds, Jos 16:8, and Cherith by anticipation, from the prophet's being fed there; and Adrichomius ^p places this brook in the tribe of Ephraim; though Fuller ^q in the half tribe of Manasseh, beyond Jordan; but Bunting says ^r it runs from Mount Ephraim between Bethel and Jericho, eight miles from Jerusalem towards the north, and so, passing along towards the east, falls into Jordan.

Gill: 1Ki 17:4 - And it shall be, that thou shalt drink of the brook // and I have commanded the ravens to feed thee there

And it shall be, that thou shalt drink of the brook,.... The water of that was to be his drink:

and I have commanded the ravens to feed thee there; whereby he should be provided with food to eat; by whom are meant not angels in the form of ravens, as some; nor, as others, Arabians, for there were none of that people near him; nor, as others, merchants, the word being sometimes used of them, for this was not a likely method for privacy; nor, as others, the inhabitants of a place called Oreb, or Orbo; so the Arabic version calls them Orabimi; but we read of no such place near Jordan; the Jews ^s speak of a city of this name near Bethshean, from whence these Orebim came; and some of them ^t think they had their name from Oreb, in Jdg 7:25 it seems better to interpret them of ravens, as we do, these creatures delighting to be in solitary places, in valleys, and by brooks; nor need it be any objection that they were unclean creatures by the law, since Elijah did not feed upon them, but was fed by them; and supposing any uncleanness by touch, the ceremonial law might be dispensed with in an extraordinary case, as it sometimes was; though it is very remarkable that such creatures should be employed in this way, which are birds of prey, seize on anything they can, live on carrion, and neglect their own young, and yet feed a prophet of the Lord; which shows the power and providence of God in it. Something like this Jerom ^u relates, of a raven bringing a whole loaf of bread, and laying it before the saints, Paulus and Antonius.

Gill: 1Ki 17:5 - So he went, and did according to the word of the Lord // for he went and dwelt by the brook Cherith, that is before Jordan

So he went, and did according to the word of the Lord,.... Took his journey eastward, and hid himself in the place directed to:

for he went and dwelt by the brook Cherith, that is before Jordan; see Gill on 1Ki 17:3.

Gill: 1Ki 17:6 - And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening // and he drank of the brook

And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening,.... For his breakfast and supper, the two principal meals then in use; and as there were several employed, they could bring a sufficiency in a short time for each meal; and these provisions were ready prepared, the bread made and baked, and the flesh boiled, broiled, or roasted; from whence they had it need not be inquired after; the Jews say ^w they were fetched from Ahab's table, and others from Jehoshaphat's, and others, as probable as any, from the tables of the 7000 who had not bowed the knee to Baal:

and he drank of the brook; at his meals.

Gill: 1Ki 17:7 - And it came to pass after a while // that the brook dried up // because there had been no rain in the land

And it came to pass after a while,.... Or "at the end of days" ^x, perhaps a year, which sometimes is the sense of this phrase, see Exo 13:10,

that the brook dried up; through the excessive heat, and for want of supplies from the springs and fountains with which it was fed, and for the following reason:

because there had been no rain in the land; from the time Elijah prayed and prophesied; of this drought mention is made in profane history: Menander, a Phoenician writer, speaks ^y of a drought in the times of Ithobalus (the same with Ethbaal the father of Jezebel), which lasted a whole year, and upon prayer being made there were thunder, &c.

Gill: 1Ki 17:8 - And the word of the Lord came unto him // saying

And the word of the Lord came unto him,.... As before, after he had been a year at the brook, and that was dried up:

saying; as follows.

Gill: 1Ki 17:9 - Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there // behold, I have commanded a widow woman there to sustain thee

Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there,.... This might be a trial of the prophet's faith, to be sent to dwell in a place belonging to the Zidonians, among whom Jezebel had an interest, being the daughter of their king, 1Ki 16:31, the place is so called, to distinguish it from another Zarephath, Oba 1:20, Kimchi interprets it, near to Zidon, yet not as belonging to it, but of the land of Israel; though it rather seems to be a Gentile city; it is called, in Luk 4:26 Sarepta of Sidon; and also by Pliny ^z; according to Josephus ^a, it was not far either from Sidon or Tyre, and lay between them; it was three quarters of a mile from Sidon; and so Mr. Maundrell ^b speaks of it as in the way from Sidon to Tyre, and which is now called Sarphan; of which he says, the place shown us for this city consisted only of a few houses, on the tops of the mountains, within about half a mile from the sea; but it is more probable the principal part of the city stood below in the space between the hills and the sea, there being ruins still to be seen in that place of a considerable extent; and a traveller into those parts many years before him says ^c, that he saw nothing of any building on the shore, but some small houses in the place where formerly the town of Sarepta did stand; and Bunting says ^d, there are at this time but eight houses in all the town, though by the ruins it seems to have been in times past a very fair city; and another ^e observes, that it is about three miles from Berytus:

behold, I have commanded a widow woman there to sustain thee; not that this was declared to the woman, or that she had any orders from the Lord to support him; but that he had determined it in his mind, and would take care in his providence that he should be supplied by her: this was another trial of the prophet's faith, that he should be sent to a poor widow woman for his support, and she a Gentile; but he that had been so long fed by ravens, could have no reason to doubt of his being provided for in this way.

Gill: 1Ki 17:10 - So he arose, and went to Zarephath // and when he came to the gate of the city, behold, the widow woman was there gathering sticks // and he called to her, and said, fetch me, I pray thee, a little water in a vessel, that I may drink

So he arose, and went to Zarephath,.... Which, according to Bunting ^f, was one hundred miles from the brook Cherith:

and when he came to the gate of the city, behold, the widow woman was there gathering sticks: perhaps out of an hedge just without the city this shows her to be a poor woman, who had no other way of coming at fuel but this, and no servant to fetch it for her: Bunting tells us, that now before the gate of the city there is showed a certain chapel, where they say Elias first spoke with the widow:

and he called to her, and said, fetch me, I pray thee, a little water in a vessel, that I may drink; being thirsty through travelling, and supposing this to be the woman he was directed to, made trial of her this way; some render it, "in this vessel" ^g, which he had with him, and made use of at the brook Cherith.

Gill: 1Ki 17:11 - And as she was going to fetch it // and said, bring me, I pray thee, a morsel of bread in thine hand

And as she was going to fetch it,.... For she made no difficulty of granting his request, but immediately set out to fetch him some water from the city, or some spring close by, or her own house; being very ready to do an hospitable act to a stranger, and especially to a good man, and a prophet, as she might perceive by his habit he was, as it seems by what follows:

and said, bring me, I pray thee, a morsel of bread in thine hand; to eat before he drank; this he said still further to try her whether she was the person that was to sustain him, as well as in order to lead on to more discourse with her.

Gill: 1Ki 17:12 - And she said, as the Lord thy God liveth // I have not a cake // but a handful of meal in a barrel, and a little oil in a cruse // and, behold, I am gathering two sticks // that I may go in and dress it for me, and my son, that we may eat it, and die

And she said, as the Lord thy God liveth,.... Which shows her to be a good woman, swearing by the living God, and him only, and that she took Elijah to be a good man, and a prophet of the Lord:

I have not a cake; greater or less, not a morsel of bread in the house:

but a handful of meal in a barrel, and a little oil in a cruse; these separate and unmixed, and not made into a cake, and dressed as she intended to do with them:

and, behold, I am gathering two sticks; or a few, which would be sufficient to bake such a quantity as her meal and oil would make; she speaks by the figure "meiosis", which expresses less than what is meant, as Ben Melech observes:

that I may go in and dress it for me, and my son, that we may eat it, and die; having nothing more left, and no expectation of any elsewhere, and the famine strong in the land; so that she could look for nothing but death after this was eaten.

Gill: 1Ki 17:13 - And Elijah said unto her, fear not // go and do as thou hast said // but make thereof a little cake first, and bring it unto me, and after make for thee and for thy son

And Elijah said unto her, fear not,.... That she and her son should die, it would not be the case:

go and do as thou hast said: mix her meal and her oil, and make a cake thereof, and bake it:

but make thereof a little cake first, and bring it unto me, and after make for thee and for thy son: which was not said from a selfish spirit of the prophet, but to try the faith of the woman; and besides, as Abarbinel observes, the prophet was not only hungry and thirsty through his journey, and so required to be served first, but it was for the sake of his sustenance, that the Lord would command a blessing on the meal and oil; wherefore, if she dressed it for herself and her son first, there would have been none left for the divine blessing to descend upon.

Gill: 1Ki 17:14 - For thus saith the Lord God of Israel // the barrel of meal shall not waste, neither shall the cruse of oil fail // until the day that the Lord sendeth rain upon the earth

For thus saith the Lord God of Israel,.... Whom the prophet perceived she had knowledge of, and faith in:

the barrel of meal shall not waste, neither shall the cruse of oil fail; that is, the meal in the barrel, and the oil in the cruse, by an hypallage, or change of words:

until the day that the Lord sendeth rain upon the earth; which was assuring her the rain would be sent, and that the Lord, who had the sole command of it, would send it; and that, until that time it should be sent, she would have no lack of provisions, and therefore need not scruple dressing for the prophet first.

Gill: 1Ki 17:15 - And she went, and did according to the saying of Elijah // and she, and he, and her house, did eat

And she went, and did according to the saying of Elijah,..... Made a cake for him first, and brought it to him, which showed great faith in the word of the Lord by him:

and she, and he, and her house, did eat; many days, a year at least, if not two years, see 1Ki 17:7 the widow, the prophet, and her family, lived upon the meal and oil so long; we read but of one son, but she might have more.

Gill: 1Ki 17:16 - And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord, which he spake by Elijah.

And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord, which he spake by Elijah. There being a continual increase and supply of both, through the mighty power of God working a continued miracle; just as the loaves and fishes were increased while the disciples were eating, Mat 14:19.

Gill: 1Ki 17:17 - And it came to pass after these things // that the son of the woman, the mistress of the house, fell sick // and his sickness was so sore that there was no breath left in him

And it came to pass after these things,.... Not only after the conversation that passed between the prophet, and the widow, but after they had lived together many days, a year or years, upon the miraculous provision made for them:

that the son of the woman, the mistress of the house, fell sick; that is, the son of the widow woman in whose house the prophet dwelt; the Jews say ^h this woman was the mother of Jonah, and that he was this son of her's:

and his sickness was so sore that there was no breath left in him: it was a sickness unto death, it issued in it; for that he was really dead appears from all that follows.

Gill: 1Ki 17:18 - And she said unto Elijah, what have I to do with thee, O thou man of God! // art thou come unto me to call my sin to remembrance, and to slay my son

And she said unto Elijah, what have I to do with thee, O thou man of God!.... As if she should say, it would have been well for me if I had never seen thy face, or had any conversation with thee; this she said rashly, and in her passion and agony, being extremely affected with the death of her child, which made her forget and overlook all the benefits she had received through the prophet's being with her:

art thou come unto me to call my sin to remembrance, and to slay my son? to punish her for her former sins, she was conscious she had been guilty of; for she supposed, that as it was by his prayer that the drought and famine were come upon the land, so it was in the same way that her son's death came, namely, through the prayer of the prophet.

Gill: 1Ki 17:19 - And he said unto her, give me thy son, and he took him out of her bosom // and carried him up into a loft, where he abode, and laid him upon his own bed

And he said unto her, give me thy son, and he took him out of her bosom,.... Where she had laid him, mourning over him; from thence the prophet took him with her leave:

and carried him up into a loft, where he abode, and laid him upon his own bed; an upper room, which was his bedchamber; hither he carried him, that he might be alone, and use the greater freedom both in his expressions and gestures.

Gill: 1Ki 17:20 - And he cried unto the Lord // and said, O Lord, my God, hast thou also brought evil upon the widow, with whom I sojourn, by slaying her son

And he cried unto the Lord,.... Or prayed unto him, as the Targum, with great vehemence and importunity:

and said, O Lord, my God, hast thou also brought evil upon the widow, with whom I sojourn, by slaying her son? he pleads his interest in the Lord, and makes use of it as an argument with him to hear his prayer; he observes the character and condition of the woman, a widow, such as the Lord has a compassionate regard for; and he urges the kindness of her to him, with whom he had sojourned so long; and seems to represent the case as an additional evil or affliction to him, as well as to the widow.

Gill: 1Ki 17:21 - And he stretched himself upon the child three times // and cried unto the Lord, and said, O Lord my God, I pray thee, let this child's soul come into him again

And he stretched himself upon the child three times,.... Or "measured himself" ⁱ on it, or put himself into a posture in some respects equal to the child; putting his mouth on its mouth, his eyes on its eyes, his hands on its hands, as Elisha afterwards did in a like case, perhaps in imitation of him, 2Ki 4:34, thereby showing his great affection to the child, and in order to increase it the more, and to make him the more fervent and importunate in his prayers for its life; and hereby signifying also that he would if he could infuse his breath and life into it, and warm it with his own heat:

and cried unto the Lord, and said, O Lord my God, I pray thee, let this child's soul come into him again: which shows that the child was really dead; and a proof this that the soul dies not with the body, but exists in a separate state without it.

Gill: 1Ki 17:22 - And the Lord heard the voice of Elijah // and the soul of the child came into him again, and he revived

And the Lord heard the voice of Elijah,.... In prayer, and answered it:

and the soul of the child came into him again, and he revived; this is the first instance of anyone being raised from the dead; this Satan has imitated; hence the many fabulous stories with the Heathens of persons being raised to life after death ^k.

Gill: 1Ki 17:23 - And Elijah took the child, and brought him down out of the chamber into the house // and delivered him unto his mother: and Elijah said, see, thy son liveth

And Elijah took the child, and brought him down out of the chamber into the house,.... Being come to life, he took it off of the bed in his bedchamber, and brought it down to the lower part of the house, where the woman was:

and delivered him unto his mother: and Elijah said, see, thy son liveth; which no doubt was to her great surprise, and was a wonderful instance of divine power and goodness, and to which the apostle may have respect, Heb 11:35, Bunting ^l says, the inhabitants of this place now take upon them to show the chamber wherein the prophet Elias lived, when he raised the widow's child to life.

Gill: 1Ki 17:24 - And the woman said to Elijah, now by this I know that thou art a man of God // and that the word of the Lord in thy mouth is truth

And the woman said to Elijah, now by this I know that thou art a man of God,.... She took him to be one at his first coming to her; she was in a great measure confirmed in it by the miracle of the barrel of meal and cruse of oil; but upon the death of her son, which she was ready to impute to the prophet, she was staggered at it; but now, by his resurrection from the dead, was fully assured of it:

and that the word of the Lord in thy mouth is truth; she had known before that what he said concerning the meal and oil not failing was true; but now she was more and more convinced and assured that the God, whose prophet he was, was the true God, and that the religion he professed was the true religion, and he a true prophet, and that all his prophecies would be exactly fulfilled.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 1Ki 17:1

¹ tn Heb “before whom I stand.”

² tn Heb “except at the command of my word.”

NET Notes: 1Ki 17:2

¹ tn Heb “and the word of the Lord came to him, saying.”

NET Notes: 1Ki 17:4

¹ tn Heb “commanded.”

² tn Heb “to provide for you.”

NET Notes: 1Ki 17:5

¹ tn Heb “So he went and did.”

NET Notes: 1Ki 17:7

¹ tn Heb “And it came about at the end of days.”

NET Notes: 1Ki 17:8

¹ tn Heb “And the word of the Lord came to him, saying.”

NET Notes: 1Ki 17:9

¹ tn Heb “Look, I have commanded.”

NET Notes: 1Ki 17:10

¹ tn Heb “a little.”

NET Notes: 1Ki 17:11

¹ tn The Hebrew text also includes the phrase “in your hand.”

NET Notes: 1Ki 17:12

¹ tn Heb “Look, I am gathering two sticks and then I will go and make it for me and my son and we will eat it and we will die.”

NET Notes: 1Ki 17:13

¹ tn Heb “according to your word.”

NET Notes: 1Ki 17:15

¹ tn Heb “and she ate, she and he and her house [for] days.”

NET Notes: 1Ki 17:16

¹ tn Heb “out, according to the word of the Lord which he spoke.”

NET Notes: 1Ki 17:17

¹ tn Heb “after these things.”

NET Notes: 1Ki 17:18

¹ tn Heb “What to me and to you, man of God, that you have come.”

² tn Heb “to make me remember.”

NET Notes: 1Ki 17:24

¹ tn Heb “you are a man of God and the word of the Lord is truly in your mouth.”

sn This episode is especially significant in light of Ahab’s decision to promote Baal worship in Israel. In Canaanite mythology the drought that swept over the region (v. 1) would signal that Baal, a fertility god responsible for providing food for his subjects, had been defeated by the god of death and was imprisoned in the underworld. While Baal was overcome by death and unable to function like a king, Israel’s God demonstrated his sovereignty and superiority to death by providing food for a widow and restoring life to her son. And he did it all in Sidonian territory, Baal’s back yard, as it were. The episode demonstrates that Israel’s God, not Baal, is the true king who provides food and controls life and death. This polemic against Baalism reaches its climax in the next chapter, when the Lord proves that he, not Baal, controls the elements of the storm and determines when the rains will fall.

Geneva Bible: 1Ki 17:1

And Elijah the Tishbite, [who was] of the inhabitants of Gilead, said unto Ahab, [As] the LORD God of Israel liveth, before whom I ^{( a )} stand, there shall not be dew nor rain these years, but ^{( b )} according to my word.

^{( a )} That is, whom I serve.

^{( b )} But as I will declare it by God's revelation.

Geneva Bible: 1Ki 17:4

And it shall be, [that] thou shalt drink of the brook; and I have commanded the ^{( c )} ravens to feed thee there.

^{( c )} To strengthen his faith against persecution, God promises to feed him miraculously.

Geneva Bible: 1Ki 17:8

And the ^{( d )} word of the LORD came unto him, saying,

^{( d )} As the troubles of the saints of God are many, so his mercy is always at hand to deliver them.

Geneva Bible: 1Ki 17:10

So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman [was] there ^{( e )} gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink.

^{( e )} All this was to strengthen the faith of Elijah, to the intent that he would look for nothing worldly, but only trust God's providence.

Geneva Bible: 1Ki 17:12

And she said, [As] the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I [am] gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and ^{( f )} die.

^{( f )} For there is no hope of any more sustenance.

Geneva Bible: 1Ki 17:14

For thus saith the LORD God of Israel, ^{( g )} The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day [that] the LORD sendeth rain upon the earth.

^{( g )} God receives no benefit for the use of his own, but he promises an ample recompence for them.

Geneva Bible: 1Ki 17:15

And she went and did according to the saying of Elijah: and she, and he, and her house, did eat ^{( h )} [many] days.

^{( h )} That is, till he had rain and food on the earth.

Geneva Bible: 1Ki 17:17

And it came to pass after these things, [that] the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no ^{( i )} breath left in him.

^{( i )} God would test whether she had learned by his merciful providence to make him her only stay and comfort.

Geneva Bible: 1Ki 17:20

And he cried unto the LORD, and said, O LORD my God, hast thou also ^{( k )} brought evil upon the widow with whom I sojourn, by slaying her son?

^{( k )} He was afraid lest God's name be blasphemed and his ministry contemned, unless he continued his mercies as he had begun them, especially while he remained there.

Geneva Bible: 1Ki 17:24

And the woman said to Elijah, Now by this ^{( l )} I know that thou [art] a man of God, [and] that the word of the LORD in thy mouth [is] truth.

^{( l )} It is hard to depend on God, unless we are confirmed by miracles.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: 1Ki 17:1-7

God wonderfully suits men to the work he designs them for. The times were fit for an Elijah; an Elijah was fit for them. The Spirit of the Lord knows how to fit men for the occasions. Elijah let Ahab know that God was displeased with the idolaters, and would chastise them by the want of rain, which it was not in the power of the gods they served to bestow. Elijah was commanded to hide himself. If Providence calls us to solitude and retirement, it becomes us to go: when we cannot be useful, we must be patient; and when we cannot work for God, we must sit still quietly for him. The ravens were appointed to bring him meat, and did so. Let those who have but from hand to mouth, learn to live upon Providence, and trust it for the bread of the day, in the day. God could have sent angels to minister to him; but he chose to show that he can serve his own purposes by the meanest creatures, as effectually as by the mightiest. Elijah seems to have continued thus above a year. The natural supply of water, which came by common providence, failed; but the miraculous supply of food, made sure to him by promise, failed not. If the heavens fail, the earth fails of course; such are all our creature-comforts: we lose them when we most need them, like brooks in summer. But there is a river which makes glad the city of God, that never runs dry, a well of water that springs up to eternal life. Lord, give us that living water!

MHCC: 1Ki 17:8-16

Many widows were in Israel in the days of Elias, and some, it is likely, would have bidden him welcome to their houses; yet he is sent to honour and bless with his presence a city of Sidon, a Gentile city, and so becomes the first prophet of the Gentiles. Jezebel was Elijah's greatest enemy; yet, to show her how powerless was her malice, God will find a hiding-place for him even in her own country. The person appointed to entertain Elijah is not one of the rich or great men of Sidon; but a poor widow woman, in want, and desolate, is made both able and willing to sustain him. It is God's way, and it is his glory, to make use of, and put honour upon, the weak and foolish things of the world. O woman, great was thy faith; one has not found the like, no not in Israel. She took the prophet's word, that she should not lose by it. Those who can venture upon the promise of God, will make no difficulty to expose and empty themselves in his service, by giving him his part first. Surely the increase of this widow's faith, so as to enable her thus readily to deny herself, and to depend upon the Divine promise, was as great a miracle in the kingdom of grace, as the increase of her meal and oil in the kingdom of providence. Happy are all who can thus, against hope, believe and obey in hope. One poor meal's meat this poor widow gave the prophet; in recompence of it, she and her son did eat above two years, in a time of famine. To have food from God's special favour, and in such good company as Elijah, made it more than doubly sweet. It is promised to those who trust in God, that they shall not be ashamed in evil time; in days of famine they shall be satisfied.

MHCC: 1Ki 17:17-24

Neither faith nor obedience shut out afflictions and death. The child being dead, the mother spake to the prophet, rather to give vent to her sorrow, than in hope of relief. When God removes our comforts from us, he remembers our sins against us, perhaps the sins of our youth, though long since past. When God remembers our sins against us, he designs to teach us to remember them against ourselves, and to repent of them. Elijah's prayer was doubtless directed by the Holy Spirit. The child revived. See the power of prayer, and the power of Him who hears prayer.

Matthew Henry: 1Ki 17:1-7

The history of Elijah begins somewhat abruptly. Usually, when a prophet enters, we have some account of his parentage, are told whose son he was and of what tribe; but Elijah drops (so to speak) out of the clouds, as if, like Melchisedek, he were without father, without mother, and without descent, which made some of the Jews fancy that he was an angel sent from heaven; but the apostle has assured us that he was a man subject to like passions as we are (Jam 5:17), which perhaps intimates, not only that he was liable to the common infirmities of human nature, but that, by his natural temper, he was a man of strong passions, more hot and eager than most men, and therefore the more fit to deal with the daring sinners of the age he lived in: so wonderfully does God suit men to the work he designs them for. Rough spirits are called to rough services. The reformation needed such a man as Luther to break the ice. Observe, 1. The prophet's name: Elijahu - "My God Jehovah is he "(so it signifies), "is he who sends me and will own me and bear me out, is he to whom I would bring Israel back and who alone can effect that great work."2. His country: He was of the inhabitants of Gilead, on the other side Jordan, either of the tribe of Gad or the half of Manasseh, for Gilead was divided between them; but whether a native of either of those tribes is uncertain. The obscurity of his parentage was no prejudice to his eminency afterwards. We need not enquire whence men are, but what they are: if it be a good thing, no matter though it come out of Nazareth. Israel was sorely wounded when God sent them this balm from Gilead and this physician thence. He is called a Tishbite from Thisbe, a town in that country. Two things we have an account of here in the beginning of his story: -

I. How he foretold a famine, a long and grievous famine, with which Israel should be punished for their sins. That fruitful land, for want of rain, should be turned into barrenness, for the iniquity of those that dwelt therein. He went and told Ahab this; did not whisper it to the people, to make them disaffected to the government, but proclaimed it to the king, in whose power it was to reform the land, and so to prevent the judgment. It is probable that he reproved Ahab for his idolatry and other wickedness, and told him that unless he repented and reformed this judgment would be brought upon his land. There should be neither dew nor rain for some years, none but according to my word, that is, "Expect none till you hear from me again."The apostle teaches us to understand this, not only of the word of prophecy, but the word of prayer, which turned the key of the clouds, Jam 5:17, Jam 5:18. He prayed earnestly (in a holy indignation at Israel's apostasy, and a holy zeal for the glory of God, whose judgments were defied) that it might not rain; and, according to his prayers, the heavens became as brass, till he prayed again that it might rain. In allusion to this story it is said of God's witnesses (Rev 11:6), These have power to shut heaven, that it rain not in the days of their prophecy. Elijah lets Ahab know, 1. That the Lord Jehovah is the God of Israel, whom he had forsaken. 2. That he is a living God, and not like the gods he worshipped, which were dead dumb idols. 3. That he himself was God's servant in office, and a messenger sent from him: "It is he before whom I stand, to minister to him,"or "whom IO now represent, in whose stead I stand, and in whose name I speak, in defiance of the prophets of Baal and the groves."4. That, notwithstanding the present peace and prosperity of the kingdom of Israel, God was displeased with them for their idolatry and would chastise them for it by the want of rain (which, when he withheld it, it was not in the power of the gods they served to bestow; for are there any of the vanities of the heathen that can give rain? Jer 14:22), which would effectually prove their impotency, and the folly of those who left the living God, to make their court to such as could do neither good nor evil; and this he confirms with a solemn oath - As the Lord God of Israel liveth, that Ahab might stand the more in awe of the threatening, the divine life being engaged for the accomplishment of it. 5. He lets Ahab know what interest he had in heaven: It shall be according to my word. With what dignity does he speak when he speaks in God's name, as one who well understood that commission of a prophet (Jer 1:10), I have set thee over the nations and over the kingdoms. See the power of prayer and the truth of God's word; for he performeth the counsel of his messengers.

II. How he was himself taken care of in that famine. 1. How he was hidden. God bade him go and hide himself by the brook Cherith, 1Ki 17:3. This was intended, not so much for his preservation, for it does not appear that Ahab immediately sought his life, but as a judgment to the people, to whom, if he had publicly appeared, he might have been a blessing both by his instructions and his intercession, and so have shortened the days of their calamity; but God had determined it should last three years and a half, and therefore, so long, appointed Elijah to abscond, that he might not be solicited to revoke the sentence, the execution of which he had said should be according to his word. When God speaks concerning a nation, to pluck up and destroy, he finds some way or other to remove those that would stand in the gap to turn away his wrath. It bodes ill to a people when good men and good ministers are ordered to hide themselves. When God intended to send rain upon the earth then he bade Elijah go and show himself to Ahab, 1Ki 18:1. For the present, in obedience to the divine command, he went and dwelt all alone in some obscure unfrequented place, where he was not discovered, probably among the reeds of the brook. If Providence calls us to solitude and retirement, it becomes us to acquiesce; when we cannot be useful we must be patient, and when we cannot work for God we must sit still quietly for him. 2. How he was fed. Though he could not work there, having nothing to do but to meditate and pray (which would help to prepare him for his usefulness afterwards), yet he shall eat, for he is in the way of his duty, and verily he shall be fed, in the day of famine he shall be satisfied. When the woman, the church, is driven into the wilderness, care it taken that she be fed and nourished there, time, times, and half a time, that is, three years and a half, which was just the time of Elijah's concealment. See Rev 12:6, Rev 12:14. Elijah must drink of the brook, and the ravens were appointed to bring him meat (1Ki 17:4) and did so, 1Ki 17:6. Here, (1.) The provision was plentiful, and good, and constant, bread and flesh twice a day, daily bread and food convenient. We may suppose that he fared not so sumptuously as the prophets of the groves, who did eat at Jezebel's table (1Ki 18:19), and yet better than the rest of the Lord's prophets, whom Obadiah fed with bread and water, 1Ki 18:4. It ill becomes God's servants, especially his servants the prophets, to be nice and curious about their food and to affect dainties and varieties; if nature be sustained, no matter though the palate be not pleased; instead of envying those who have daintier fare, we should think how many there are, better than we, who live comfortably upon coarser fare and would be glad of our leavings. Elijah had but one meal brought him at a time, every morning and every evening, to teach him not to take thought for the morrow. Let those who have but from hand to mouth learn to live upon Providence, and trust it for the bread of the day in the day; thank God for bread this day, and let tomorrow bring bread with it. (2.) The caterers were very unlikely; the ravens brought it to him. Obadiah, and others in Israel that had not bowed the knee to Baal, would gladly have entertained Elijah; but he was a man by himself, and must be red in an extraordinary way. He was a figure of John the baptist, whose meat was locusts and wild honey. God could have sent angels to minister to him, as he did afterwards (Oba 1:19 :5) and as he did to our Saviour (Mat 4:11), but he chose to send by winged messengers of another nature, to show that when he pleases he can serve his own purposes by the meanest creatures as effectually as by the mightiest. If it be asked whence the ravens had this provision, how and where it was cooked, and whether they came honestly by it, we must answer, as Jacob did (Gen 27:20), The Lord our God brought it to them, whose the earth is and the fulness thereof, the world and those that dwell therein. But why ravens? [1.] They are birds of prey, ravenous devouring creatures, more likely to have taken his meat from him, or to have picked out his eyes (Pro 30:17); but thus Samson's riddle is again unriddled, Out of the eater comes forth meat. [2.] They are unclean creatures. Every raven after his kind was, by the law, forbidden to be eaten (Lev 11:15), yet Elijah did not think the meat they brought ever the worse for that, but ate and gave thanks, asking no question for conscience' sake. Noah's dove was to him a more faithful messenger than his raven; yet here the ravens are faithful and constant to Elijah. [3.] Ravens feed on insects and carrion themselves, yet they brought the prophet man's meat and wholesome food. It is a pity that those who bring the bread of life to others should themselves take up with that which is not bread. [4.] Ravens could bring but a little, and broken meat, yet Elijah was content with such things as he had, and thankful that the was fed, though not feasted. [5.] Ravens neglect their own young ones, and do not feed them; yet when God pleases they shall feed his prophet. Young lions and young ravens may lack, and suffer hunger, but not those that fear the Lord, Psa 34:10. [6.] Ravens are themselves fed by special providence (Job 38:41; Psa 147:9), and now they fed the prophet. Have we experienced God's special goodness to us and ours? Let us reckon ourselves obliged thereby to be kind to those that are his, for his sake. Let us learn hence, First, To acknowledge the sovereignty and power of God over all the creatures; he can make what use he pleases of them, either for judgment or mercy. Secondly, To encourage ourselves in God in the greatest straits, and never to distrust him. He that could furnish a table in the wilderness, and make ravens purveyors, cooks, and servitors to his prophet, is able to supply all our need according to his riches in glory.

Thus does Elijah, for a great while, eat his morsels alone, and his provision of water, which he has in an ordinary way from the brook, fails him before that which he has by miracle. The powers of nature are limited, but not the powers of the God of nature. Elijah's brook dried up (1Ki 17:7) because there was no rain. If the heavens fail, earth fails of course; such are all our creature-comforts; we lose them when we most need them, like the brooks in summer, Job 6:15. But there is a river which makes glad the city of God and which never runs dry (Psa 46:4), a well of water that springs up to eternal life. Lord, give us that living water!

Matthew Henry: 1Ki 17:8-16

We have here an account of the further protection Elijah was taken under, and the further provision made for him in his retirement. At destruction and famine he shall laugh that has God for his friend to guard and maintain him. The brook Cherith is dried up, but God's care of his people, and kindness to them, never slacken, never fail, but are still the same, are still continued and drawn out to those that know him, Psa 36:10. When the brook was dried up Jordan was not; why did not God send him thither? Surely because he would show that he has a variety of ways to provide for his people and is not tied to any one. God will now provide for him where he shall have some company and opportunity of usefulness, and not be, as he had been, buried alive. Observe,

I. The place he is sent to, to Zarephath, or Sarepta, a city of Sidon, out of the borders of the land of Israel, 1Ki 17:9. Our Saviour takes notice of this as an early and ancient indication of the favour of God designed for the poor Gentiles, in the fulness of time, Luk 4:25, Luk 4:26. Many widows were in Israel in the days of Elias, and some, it is likely, that would have bidden him welcome to their houses; yet he is sent to honour and bless with his presence a city of Sidon, a Gentile city, and so becomes (says Dr. Lightfoot) the first prophet of the Gentiles. Israel had corrupted themselves with the idolatries of the nations and become worse than they; justly therefore is the casting off of them the riches of the world. Elijah was hated and driven out by his countrymen; therefore, lo, he turns to the Gentiles, as the apostles were afterwards ordered to do, Act 18:6. But why to a city of Sidon? Perhaps because the worship of Baal, which was now the crying sin of Israel, came lately thence with Jezebel, who was a Sidonian (1Ki 16:31); therefore thither he shall go, that thence may be fetched the destroyer of that idolatry, "Even out of Sidon have I called my prophet, my reformer."Jezebel was Elijah's greatest enemy; yet, to show her the impotency of her malice, God will find a hiding-place for him even in her country. Christ never went among the Gentiles except once into the coast of Sidon, Mat 15:21.

II. The person that is appointed to entertain him, not one of the rich merchants or great men, of Sidon, not such a one as Obadiah, that was governor of Ahab's house and fed the prophets; but a poor widow woman, destitute and desolate, is commanded (that is, is made both able and willing) to sustain him. It is God's way, and it is his glory, to make use of the weak and foolish things of the world and put honour upon them. He is, in a special manner, the widows' God, and feeds them, and therefore they must study what they shall render to him.

III. The provision made for him there. Providence brought the widow woman to meet him very opportunely at the gate of the city (1Ki 17:10), and, by what is here related of what passed between Elijah and her, we find,

1. Her case and character; and it appears, (1.) That she was very poor and necessitous. She had nothing to live upon but a handful of meal and a little oil, needy at the best, and now, by the general scarcity, reduced to the last extremity. When she has eaten the little she has, for aught she yet sees, she must die for want, she and her son, 1Ki 17:12. She had no fuel but the sticks she gathered in the streets, and, having no servant, she must gather them herself (1Ki 17:10), being thus more in a condition to receive alms than give entertainment. To her Elijah was sent, that he might still live upon Providence as much as he did when the ravens fed him. It was in compassion to the low estate of his handmaiden that God sent the prophet to her, not to beg of her, but to board with her, and he would pay well for his table. (2.) That she was very humble and industrious. He found her gathering sticks, and preparing to bake her own bread, 1Ki 17:10, 1Ki 17:12. Her mind was brought to her condition, and she complained not of the hardship she was brought to, nor quarrelled with the divine Providence for withholding rain, but accommodated herself to it as well as she could. Such as are of this temper in a day of trouble are best prepared for honour and relief from God. (3.) That she was very charitable and generous. When this stranger desired her to go and fetch him some water to drink, she readily went, at the first word, 1Ki 17:10, 1Ki 17:11. She objected not to the present scarcity of it, nor asked him what he would give her for a draught of water (for now it was worth money), nor hinted that he was a stranger, an Israelite, with whom perhaps the Sidonians cared not for having any dealings, any more than the Samaritans, Joh 4:9. She did not excuse herself on account of her weakness through famine, or the urgency of her own affairs, did not tell him she had something else to do than to go on his errands, but left off gathering the sticks for herself to fetch water for him, which perhaps she did the more willingly, being moved with the gravity of his aspect. We should be ready to do any office of kindness even to strangers; if we have not wherewith to give to the distressed, we must be the more ready to work for them. A cup of cold water, though it cost us no more than the labour of fetching, shall in no wise lose its reward. (4.) That she had a great confidence in the word of God. It was a great trial for her faith and obedience when, having gold the prophet how low her stock of meal and oil was and that she had but just enough for herself and her son, he bade her make a cake for him, and make his first, and then prepare for herself and her son. If we consider, it will appear as great a trial as could be in so small a matter. "Let the children first be served"(might she have said); "charity begins at home. I cannot be expected to give, having but little, and not knowing, when that is gone, where to obtain more."She had much more reason than Nabal to ask, "Shall I take my meat and my oil and give it to one that I know not whence he is? "Elijah, it is true, made mention of the God of Israel (1Ki 17:14), but what was that to a Sidonian? Or if she had a veneration for the name Jehovah, and valued the God of Israel as the true God, yet what assurance had she that this stranger was his prophet or had any warrant to speak in his name? It was easy for a hungry vagrant to impose upon her. But she gets over all these objections, and obeys the precept in dependence upon the promise: She went and did according to the saying of Elijah, 1Ki 17:15. O woman! great was thy faith; one has not found the like, no, not in Israel: all things considered, it exceeded that of the widow who, when she had but two mites, cast them into the treasury. She took the prophet's word, that she should not lose by it, but it should be repaid with interest. Those that can venture upon the promise of God will make no difficulty of exposing and emptying themselves in his service, by giving him his dues out of a little and giving him his part first. Those that deal with God must deal upon trust; seek first his kingdom, and then other things shall be added. By the law, the first-fruits were God's, the tithe was taken out first, and the heave-offering of their dough was first offered, Num 15:20, Num 15:21. But surely the increase of this widow's faith, to such a degree as to enable her thus to deny herself and to depend upon the divine promise, was as great a miracle in the kingdom of grace as the increase of her oil was in the kingdom of providence. Happy are those who can thus, against hope, believe and obey in hope.

2. The care God took of her guest: The barrel of meal wasted not, nor did the cruse of oil fail, but still as they took from them more was added to them by the divine power, 1Ki 17:16. Never did corn or olive so increase in the growing (says bishop Hall) as these did in the using; but the multiplying of the seed sown (2Co 9:10) in the common course of providence is an instance of the power and goodness of God not to be overlooked because common. The meal and the oil multiplied, not in the hoarding, but in the spending; for there is that scattereth and yet increaseth. When God blesses a little, it will go a great way, even beyond expectation; as, on the contrary, though there be abundance, if he blow upon it, it comes to little, Hag 1:9; Hag 2:16. (1.) This was a maintenance for the prophet. Still miracles shall be his daily bread. Hitherto he had been fed with bread and flesh, now he was fed with bread and oil, which they used as we do butter. Manna was both, for the taste of it was as the taste of fresh oil, Num 11:8. This Elijah was thankful for, though he had been used to flesh twice a day and now had none at all. Those that cannot live without flesh, once a day at least, because they have been used to it, could not have boarded contentedly with Elijah, no, not to live upon a miracle. (2.) It was a maintenance for the poor widow and her son, and a recompence to her for entertaining the prophet. There is nothing lost by being kind to God's people and ministers; she that received a prophet had a prophet's reward; she gave him house-room, and he repaid her with food for her household. Christ has promised to those who open their doors to him that he will come in to them, and sup with them, and they with him, Rev 3:20. Like Elijah here, he brings to those who bid him welcome, not only his own entertainment, but theirs too. See how the reward answered the service. She generously made one cake for the prophet, and was repaid with many for herself and her son. When Abraham offers his only son to God he is told he shall be the father of multitudes. What is laid out in piety or charity is let out to the best interest, upon the best securities. One poor meal's meat this poor widow gave the prophet, and, in recompence of it, she and her son did eat many days (1Ki 17:15), above two years, in a time of general scarcity; and to have their food from God's special favour, and to eat it in such good company as Elijah's, made it more than doubly sweet. It is promised to those that trust in God that they shall not be ashamed in the evil time, but in the days of famine they shall be satisfied, Psa 37:19.

Matthew Henry: 1Ki 17:17-24

We have here a further recompence made to the widow for her kindness to the prophet; as if it were a small thing to be kept alive, her son, when dead, is restored to life, and so restored to her. Observe,

I. The sickness and death of the child. For aught that appears he was her only son, the comfort of her widowed estate. He was fed miraculously, and yet that did not secure him from sickness and death. Your fathers did eat manna, and are dead, but there is bread of which a man may eat and not die, which was given for the life of the world, Joh 6:49, Joh 6:50. The affliction was to this widow as a thorn in the flesh, lest she should be lifted up above measure with the favours that were done her and the honours that were put upon her. 1. She was nurse to a great prophet, was employed to sustain him, and had strong reason to think the Lord would do her good; yet now she loses her child. Note, We must not think it strange if we meet with very sharp afflictions, even when we are in the way of duty, and of eminent service to God. 2. She was herself nursed by miracle, and kept a good house without charge or care, by a distinguishing blessing from heaven; and in the midst of all this satisfaction she was thus afflicted. Note, When we have the clearest manifestations of God's favour and good-will towards us, even then we must prepare for the rebukes of Providence. Our mountain never stands so strong but it may be moved, and therefore, in this world, we must always rejoice with trembling.

II. Her pathetic complaint to the prophet of this affliction. It should seem, the child died suddenly, else she would have applied to Elijah, while he was sick, for the cure of him; but being dead, dead in her bosom, she expostulates with the prophet upon it, rather to give vent to her sorrow than in any hope of relief, 1Ki 17:18. 1. She expresses herself passionately: What have I to do with thee, O thou man of God? How calmly had she spoken of her own and her child's death when she expected to die for want (1Ki 17:12) - that we may eat, and die! Yet now that her child dies, and not so miserably as by famine, she is extremely disturbed at it. We may speak lightly of an affliction at a distance, but when it toucheth us we are troubled, Job 4:5. Then she spoke deliberately, now in haste; the death of her child was now a surprise to her, and it is hard to keep our spirits composed when troubles come upon us suddenly and unexpectedly, and in the midst of our peace and prosperity. She calls him a man of God, and yet quarrels with him as if he had occasioned the death of her child, and is ready to which she had never seen him, forgetting past mercies and miracles: "What have I done against thee?"(so some understand it), "Wherein have I offended thee, or been wanting in my duty? Show me wherefore thou contendest with me. "2. Yet she expresses herself penitently: " Hast thou come to call my sin to thy remembrance, as the cause of the affliction, and so to call it to my remembrance, as the effect of the affliction?"Perhaps she knew of Elijah's intercession against Israel, and, being conscious to herself of sin, perhaps her former worshipping of Baal the god of the Sidonians, she apprehends he had made intercession against her. Note, (1.) When God removes our comforts from use he remembers our sins against us, perhaps the iniquities of our youth, though long since past, Job 13:26. Our sins are the death of our children. (2.) When God thus remembers our sins against us he designs thereby to make us remember them against ourselves and repent of them.

III. The prophet's address to God upon this occasion. He gave no answer to her expostulation, but brought it to God, and laid the case before him, not knowing what to say to it himself. He took the dead child from the mother's bosom to his own bed, 1Ki 17:19. Probably he had taken a particular kindness to the child, and found the affliction his own more than by sympathy. He retired to his chamber, and, 1. He humbly reasons with God concerning the death of the child, 1Ki 17:20. He sees death striking by commission from God: Thou hast brought this evil for is there any evil of this kind in the city, in the family, and the Lord has not done it? He pleads the greatness of the affliction to the poor mother: "It is evil upon the widow; thou art the widow's God, and dost not usually bring evil upon widows; it is affliction added to the afflicted."He pleads his own concern: "It is the widow with whom I sojourn; wilt thou, that art my God, bring evil upon one of the best of my benefactors? I shall be reflected upon, and others will be afraid of entertaining me, if I bring death into the house where I come."2. He earnestly begs of God to restore the child to life again, 1Ki 17:21. We do not read before this of any that were raised to life; yet Elijah, by a divine impulse, prays for the resurrection of this child, which yet will not warrant us to do the like. David expected not, by fasting and prayer, to bring his child back to life (2Sa 12:23), but Elijah had a power to work miracles, which David had not. He stretched himself upon the child, to affect himself with the case and to show how much he was affected with it and how desirous he was of the restoration of the child - he would if he could put life into him by his own breath and warmth; also to give a sign of what God would do by his power, and what he does by his grace, in raising dead souls to a spiritual life; the Holy Ghost comes upon them, overshadows them, and puts life into them. He is very particular in his prayer: I pray thee let this child's soul come into him again, which plainly supposes the existence of the soul in a state of separation from the body, and consequently its immortality, which Grotius thinks God designed by this miracle to give intimation and evidence of, for the encouragement of his suffering people.

IV. The resurrection of the child, and the great satisfaction it gave to the mother: the child revived, 1Ki 17:22. See the power of prayer and the power of him that hears prayer, who kills and makes alive. Elijah brought him to his mother, who, we may suppose, could scarcely believe her own eyes, and therefore Elijah assures her it is her own: "It is thy son that liveth; see it is thy own, and not another,"1Ki 17:23. The good woman hereupon cries out, Now I know that thou art a man of God; though she knew it before, by the increase of her meal, yet the death of her child she took so unkindly that she began to question it (a good man surely would not serve her so); but now she was abundantly satisfied that he had both the power and goodness of a man of God, and will never doubt of it again, but give up herself to the direction of his word and the worship of the God of Israel. Thus the death of the child (like that of Lazarus, Joh 11:4) was for the glory of God and the honour of his prophet.

Keil-Delitzsch: 1Ki 17:1

Elijah the Tishbite is introduced without the formula "The word of the Lord came to ...,"with which the appearance of the prophets is generally announced, proclaiming to king Ahab in the name of the Lord the punitive miracle of a drought that will last for years. This abrupt appearance of Elijah cannot be satisfactorily explained from the fact that we have not the real commencement of his history here; it is rather a part of the character of this mightiest of all the prophets, and indicates that in him the divine power of the Spirit appeared as it were personified, and his life and acts were the direct effluence of the higher power by which he was impelled. His origin is also uncertain. The epithet התּשׁבּי is generally derived from a place called Tishbeh , since, according to Tobit 1:2, there existed in Upper Galilee a Θίσβη ἐκ δεξιῶν Κυδίως , "on the right, i.e., to the south of Kydios ,"probably Kedesh in the tribe of Naphtali, from which the elder Tobias was carried away captive, although this description of the place is omitted in the Hebrew version of the book of Tobit issued by Fagius and Münster, and in the Vulgate. And to this we must adhere, and as no other Thisbe occurs, must accept this Galilean town as the birthplace of Elijah; in which case the expression "of the settlers of Gilead"indicates that Elijah did not live in his birthplace, but dwelt as a foreigner in Gilead. For תּושׁב in itself by no means denotes a non-Israelite, but, like גּד , simply one who lived away from his home and tribe relations in the territory of a different tribe, without having been enrolled as a member of it, as is clearly shown by Lev 25:40, and still more clearly by Jdg 17:7, where a Levite who was born in Bethlehem is described as גּר in the tribe of Ephraim.

(Note: The supposition of Seb. Schmidt, with which I formerlyagreed, namely, that Elijah was a foreigner, a Gentile by birth, afterfurther examination I can no longer uphold, though not from the àpriori objection raised against it by Kurtz (in Herzog's Cycl .), namely,that it would show a complete misapprehension of the significance ofIsrael in relation to sacred history and the history of the world, andthat neither at this nor any other time in the Old Testament historycould a prophet for Israel be called from among the Gentiles,- anassertion of which it would be difficult to find any proof,- but becausewe are not forced to this conclusion by either התּשׁבּי or גלעד מתּשׁבי . For even if the Thisbeh in Tob. 1:2 should not be Elijah's birthplace, it would not follow that therewas no other place named Thisbeh in existence. How many places inCanaan are there that are never mentioned in the Old Testament!And such cases as that described in Jdg 7:7, where the Levite is saidto have left his birthplace and to have lived in another tribe as aforeigner or settler, may not have been of rare occurrence, since theMosaic law itself refers to it in Lev 25:41.- Again, the lxx wereunable to explain גלעד מתּשׁבי , and haveparaphrased these words in an arbitrary manner by ὁ ἐκ Θεσβῶν τῆς Γαλαάδ , from which Thenius and Ewald conjecture that there wasa Thisbeh in Gilead, and that it was probably the Tisieh ( tîsîh )mentioned by Robinson ( Pal . iii. 153) to the south of Busra = Bostra . The five arguments by which Kurtz has attempted to establish theprobability of this conjecture are very weak. For (1) the defective writing מתּשׁבי by no means provesthat the word which is written plene ( תּושׁב ) in every othercase must necessarily have been so written in the stat. constr. plur .;and this is the only passage in the whole of the Old Testament inwhich it occurs in the stat. constr. plur .;- (2) the precise description ofthe place given in Tobit 1:2 does not at all lead "to the assumptionthat the Galilean Thisbeh was not the only place of that name,"butmay be fully explained from the fact that Thisbeh was a small andinsignificant place, the situation of which is defined by a reference toa larger town and one better known;- (3) there is no doubt that "Gileadvery frequently denotes the whole of the country to the east of theJordan,"but this does not in the least degree prove that there was aThisbeh in the country to the east of the Jordan;- (4) "that thedistinction and difference between a birthplace and a place of abodeare improbable in themselves, and not to be expected in thisconnection,"is a perfectly unfounded assumption, and has first of allto be proved;- (5) the Tisieh mentioned by Robinson cannot be takeninto consideration, for the simple reason that the assumption of acopyist's error, the confusion of (Arabic) b with y ( Tîsieh instead of Thisbeh ), founders on the long i of the first syllable in Tîsieh ;moreover the Arabic t corresponds to the Hebrew E and not to t.)

The expression "as truly as Jehovah the God of Israel liveth, before whom I stand (i.e., whom I serve; see at 1Ki 1:2), there shall not fall dew and rain these years, except at my word,"was a special application of the threats of the law in Deu 11:16-17; Deu 28:23-24, and Lev 26:19, to the idolatrous kingdom. האלּה השּׁנים , "these (ensuing) years,"does not fix any definite terminus. In דברי לפי there is involved an emphatic antithesis to others, and more especially to the prophets of Baal. "When I shall say this by divine authority and might, let others prate and lie as they may please"( Berleb. Bibel ). Elijah thereby describes himself as one into whose power the God of Israel has given up the idolatrous king and his people. In Jam 5:17-18, this act of Elijah is ascribed to the power of his prayers, since Elijah "was also a man such as we are,"inasmuch as the prophets received their power to work solely through faith and intercourse with God in prayer, and faith gives power to remove mountains.

Keil-Delitzsch: 1Ki 17:2-6

After the announcement of this judgment, Elijah had to hide himself, by the command of God, until the period of punishment came to an end, not so much that he might be safe from the wrath and pursuit of Ahab and Jezebel, as to preclude all earnest entreaties to remove the punishment. "For inasmuch as the prophet had said that the rain would come at his word, how would they have urged him to order it to come!"(Seb. Schm.) He was to turn קדמה , eastward, i.e., from Samaria, where he had no doubt proclaimed the divine judgment to Ahab, to the Jordan, and to hide himself at the brook Cherith, which is in front of the Jordan. The brook Cherith was in any case a brook emptying itself into the Jordan; but whether upon the eastern or the western side of that river, the ambiguity of על־פּני , which means both "to the east of"(Gen 25:18) and also "in the face of,"i.e., before or towards (Gen 16:12; Gen 18:16), it is impossible to determine with certainty. That it must signify "to the east of the Jordan"here, does not follow from קדמה with anything like the certainty that Thenius supposes. An ancient tradition places the Cherith on this side of the Jordan, and identifies it with the spring Phasaelis , which takes its rise in the slope of the mountains into the Jordan valley above the city of Phasaelis , and empties itself into the Jordan (cf. Ges. thes . p. 719, and V. de Velde, Reise , ii. pp. 273-4); whereas Eusebius, in the Onom. s.v. Chorat (Chorra'), places it on the other side of the Jordan, and Thenius thinks of the apparently deep Wady Rajib or Ajlun . All that can be affirmed with certainty is, that neither the brook Kanah (Jos 16:8; Jos 17:9), which flows into the Mediterranean, nor the Wady Kelt near Jericho, which Robinson ( Pal . ii. p. 288) suggests, can possibly come into consideration: the latter for the simple reason, that the locality in the neighbourhood of Jericho was unsuitable for a hiding-place. Elijah was to drink of this brook, and the ravens by divine command were to provide him with bread and meat, which they brought him, according to 1Ki 17:6, both morning and evening. It is now generally admitted that הערבים does not mean either Arabs or Orebites (the inhabitants of an imaginary city named Oreb), but ravens . Through this miracle, which unbelievers reject, because they do not acknowledge a living God, by whom, as the Creator and Lord of all creatures, even the voracious ravens are made subservient to His plans of salvation, Elijah was not only cut off from intercourse with men, who might have betrayed his place of abode to the king, but was mightily strengthened himself, through the confidence inspired in the almighty assistance of his God, for his approaching contests with the worshippers of idols, and for the privations and sufferings which awaited him in the fulfilment of his vocation.

Keil-Delitzsch: 1Ki 17:7-9

After some time this brook dried up for want of rain. Then the Lord directed His servant to go to the Sidonian Zarephath , and to live with a widow whom He had commanded to provide for him. ימים מקּץ does not mean post annum , for ימים merely derives this meaning in certain passages from the context (cf. Lev 25:29; 1Sa 27:7; Jdg 17:10); whereas in this instance the context does not point to the space of a year, but to a longer period of indefinite duration, all that we know being that, according to 1Ki 18:1, the sojourn of Elijah at Cherith and Zarephath lasted at least two years. Zarephath ( Σαρέπτα , lxx) was situated on the Mediterranean Sea between Tyre and Sidon, where a miserable Mohammedan village with ruins and a promontory, Surafend , still preserve the name of the former town (Rob. iii. p. 413ff., and V. de Velde, Syria and Palestine , i. pp. 101-3, transl.).

Keil-Delitzsch: 1Ki 17:10-12

When Elijah arrived at the city gate, he met a widow engaged in gathering wood. To discover whether it was to her that the Lord had sent him, he asked her for something to drink and for a morsel of bread to eat; whereupon she assured him, with an oath by Jehovah, that she had nothing baked ( מעוג = עגּה , ἐγκρυφίας , a cake baked in hot ashes), but only a handful of meal in the כּד (a pail or small vessel in which meal was kept) and a little oil in the pitcher, and that she was just gathering wood to dress this remnant for herself and her son, that they might eat it, and then die. From this statement of the widow it is evident, on the one hand, that the drought and famine had spread across the Phoenician frontier, as indeed Menander of Ephesus attests;

(Note: Josephus gives this statement from his Phoenician history: ἀβροχία τε ἐπ ̓ αὐτοῦ ( sc., Ἰθοβάλου ) ἐγένετο ἀπὸ τοῦ Ὑπερβερεταίου μηνὸς ἕως τοῦ ἐρχομένου ἔτους Ὑπερβερεταίου ( Ant . viii. 13, 2). Hyperberetaeus answers to Tishri of the Hebrews; cf. Benfey and Stern, die Monatsnamen , p. 18.)

on the other hand, the widow showed by the oath, "as Jehovah thy God liveth,"that she was a worshipper of the true God, who spoke of Jehovah as his God, because she recognised the prophet as an Israelite.

Keil-Delitzsch: 1Ki 17:13-16

In order, however, to determine with indisputable certainty whether this believing Gentile was the protectress assigned him by the Lord, Elijah comforted her, and at the same time desired her first of all to bake him a little cake משּׁם , i.e., of the last of the meal in the Kad and of the oil in the pitcher, and then to bake for herself and her son, adding this promise: Jehovah the God of Israel will not let the meal in the Kad and the oil in the pitcher fail, till He sends rain upon the earth again. And the widow did according to his word. She gave up the certain for the uncertain, because she trusted the word of the Lord, and received the reward of her believing confidence in the fact that during the whole time of the drought she suffered from no want of either meal or oil. This act of the pious Gentile woman, who had welcomed with a simple heart the knowledge of the true God that had reached her from Israel, must have been the source of strong consolation to Elijah in the hour of conflict, when his faith was trembling because of the multitude of idolaters in Israel. If the Lord Himself had raised up true worshipers of His name among the Gentiles, his work in Israel could not be put to shame.

The believing widow, however, received from the prophet not only a material blessing, but a spiritual blessing also. For, as Christ tells His unbelieving contemporaries to their shame (Luk 4:25-26), Elijah was not sent to this widow in order that he might be safely hidden at her house, although this object was better attained thereby than by his remaining longer in Israel; but because of her faith, namely, to strengthen and to increase it, he was sent to her, and not to one of the many widows in Israel, many of whom would also have received the prophet if they had been rescued by him from the pressure of the famine. And the miraculous increase of the meal and oil did not merely subserve the purpose of keeping the prophet and the widow alive; but the relief of her bodily need was also meant to be a preparatory means of quieting her spiritual need as well. On the Chethîb תתּן , see at 1Ki 6:19. In 1Ki 17:15 the Keri והוּה היא is an unnecessary emendation of the Chethîb והיא הוּא ; the feminine form ותּאכל is occasioned primarily by the preceding verbs, and may be taken as an indefinite neuter: "and there ate he and she."The offence which Thenius has taken at ימים (days) has no foundation, if we do not understand the sentence as referring merely to their eating once of the bread just baked, but take it generally as signifying that in consequence of their acting according to the word of Jehovah, they (Elijah, the widow, and her family) ate for days, i.e., until God sent rain again (1Ki 17:14).

Keil-Delitzsch: 1Ki 17:17-24

The widow's deceased son raised to life again . - 1Ki 17:17. After these events, when Elijah had taken up his abode in the upper room of her house, her son fell sick, so that he breathed out his life. וגו אשׁר עד , literally till no breath remained in him. That these words do not signify merely a death-like torpor, but an actual decease, is evident from what follows, where Elijah himself treats the boy as dead, and the Lord, in answer to his prayer, restores him to life again.

1Ki 17:18

The pious woman discerned in this death a punishment from God for her sin, and supposed that it had been drawn towards her by the presence of the man of God, so that she said to Elijah, "What have we to do with one another ( מה־לּי ולך ; cf. Jdg 11:12; 2Sa 16:10), thou man of God? Hast thou come to me to bring my sin to remembrance (with God), and to kill my son?"In this half-heathenish belief there spoke at the same time a mind susceptible to divine truth and conscious of its sin, to which the Lord could not refuse His aid. Like the blindness in the case of the man born blind mentioned in John 9, the death of this widow's son was not sent as a punishment for particular sins, but was intended as a medium for the manifestation of the works of God in her (Joh 9:3), in order that she might learn that the Lord was not merely the God of the Jews, but the God of the Gentiles also (Rom 3:29).

1Ki 17:19-20

Elijah told her to carry the dead child up to the chamber in which he lived and lay it upon his bed, and then cried to the Lord, "Jehovah, my God! hast Thou also brought evil upon the widow with whom I sojourn, to slay her son?"These words, in which the word also refers to the other calamities occasioned by the drought, contain no reproach of God, but are expressive of the heartiest compassion for the suffering of his benefactress and the deepest lamentation, which, springing from living faith, pours out the whole heart before God in the hour of distress, that I may appeal to Him the more powerfully for His aid. The meaning is, "Thou, O Lord my God, according to Thy grace and righteousness, canst not possibly leave the son of this widow in death."Such confident belief carries within itself the certainty of being heard. The prophet therefore proceeds at once to action, to restore the boy to life.

1Ki 17:21

He stretched himself ( יתמדד ) three times upon him, not to ascertain whether there was still any life left in him, as Paul did in Act 20:10, nor to warm the body of the child and set its blood in circulation, as Elisha did with a dead child (2Ki 4:34), - for the action of Elisha is described in a different manner, and the youth mentioned in Act 20:10 was only apparently dead, - but to bring down the vivifying power of God upon the dead body, and thereby support his own word and prayer.

(Note: "This was done, that the prophet's body might be theinstrument of the miracle, just as in other cases of miracle there wasan imposition of the hand."- Seb. Schmidt.)

He then cried to the Lord, "Jehovah, my God, I pray Thee let the soul of this boy return within it." על־קרבּו , inasmuch as the soul as the vital principle springs from above.

1Ki 17:22-23

The Lord heard this prayer: the boy came to life again; whereupon Elijah gave him back to his mother.

1Ki 17:24

Through this miracle, in which Elijah showed himself as the forerunner of Him who raiseth all the dead to life, the pious Gentile woman was mightily strengthened in her faith in the God of Israel. She now not only recognised Elijah as a man of God, as in 1Ki 17:18, but perceived that the word of Jehovah in his mouth was truth, by which she confessed implicite her faith in the God of Israel as the true God.

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 17:1-24

II. THE DIVIDED KINGDOM 1 Kings 12--2 Kings 17

The second major part of the Book of Kings records the histories of the Northern Kingdom of Israel and the Southern Kingdom of Judah.¹²³ During this era of 209 years (931-722 B.C.) the two kingdoms experienced differing relations with one another. For 57 years (931-874 B.C.) they were antagonistic (12:1-16:28). Then for the next 33 years (874-841 B.C.) they were allies (-1 Kings 16:29-2 Kings 9:29). Then renewed antagonism erupted and continued for the final 119 years (841-722 B.C.; 2 Kings 9:30-17:41).

Throughout this history the writer's purpose continued to be what it had been: to demonstrate that failure to honor the Mosaic Covenant brings ruin and destruction, but obedience brings blessing. This is clear from the material he chose to record. While he gave a basic historical record of the period, he departed often from official matters to record events that have theological significance.

"In the books of Kings in general there are some forty instances where a prophet or prophetess plays a part in the narrative or delivers a message from Yahweh."¹²⁴

Constable: 1Ki 17:1-7

Elijah's announcement of God's judgment 17:1-7

Again God raised up a prophet to announce what He would do. Evidently Ahab's apostasy had been going on for 14 years before God raised up His prophetic challenge.¹⁷³ Normally God gives sinners an opportunity to judge themselves and repent before He sends judgment on them (cf. 1 Cor. 11:31; 2 Pet. 3:9-10).

The three scenes in the Elijah narrative (chs. 17-19) form one story in which we can see the rising powers of the prophet. In each succeeding episode of the story he confronted an increasingly difficult problem. In this way God developed his faith.

". . . cutting across the linear story are parallel patterns which unify the narrative in another way. Specifically, if the narrative is divided into its three major divisions, corresponding basically to the present chapter divisions, one can discern the same sequence of events in each. The corresponding events in each chapter are linked by verbal, thematic, and structural repetitions which create a texture of foreshadows and echoes, of balances and contrasts, of rising and falling action. This parallel patterning gives the narrative a dimension of depth which supports and enriches its linear logic. The following chart outlines the phenomena which we shall proceed to interpret.

"A. Announcement
by Elijah (17:1)	by God (18:1)	by Jezebel (19:2)
B. Journey
from Israel (17:2-5)	to Israel (18:2)	from Israel (19:3-4)
C. Two encounters
ravens (17:6-7)	Obadiah (18:7-16)	an angel (19:5-6)
widow (17:8-16)	Ahab (18:17-20)	the angel of the Lord (19:7)
D. Miracle
resuscitation (17:17-23)	fire (18:21-38)	theophany (19:9-18)
E. Conversion
widow (17:24)	Israel (18:39-40)	Elisha (19:19-21)
	Ahab (18:41-19:1)

"The parallel elements may be briefly summarized. Each act in the narrative begins with an announcement (A) which initiates the action and, thereby, precipitates a crisis. The announcement propels Elijah to a new locale (B). In the new setting he has two successive encounters or confrontations (C). The second encounter results in a challenge which requires Yahweh's intervention to resolve (D). Finally, in response to this intervention, individuals are converted' and declare or exhibit their loyalty to Yahweh (E)."¹⁷⁴

This dramatic story opens with Elijah bursting onto the scene in Ahab's palace.

"Before whom I stand' (v. 1) is his claim to authority: it is a technical phrase used of a king's first or prime' minister--his confidant and chief executive."¹⁷⁵

Elijah's name means "Yahweh is my God." He could promise severe drought because God had said this is what He would bring on the land if His people forsook Him (Lev. 26:18-19; Deut. 11:16-17; 28:23-24; 33:28). This would have been a challenge to Baal since Baal's devotees credited him with providing rain and fertility. Some representations of Baal that archaeologists have discovered picture him holding a thunderbolt in his hand.

"Why choose a drought? Why emphasize that Yahweh lives? Elijah determines to attack Baalism at its theological center. Baal worshipers believed that their storm god made rain, unless, of course, it was the dry season and he needed to be brought back from the dead. To refute this belief Elijah states that Yahweh is the one who determines when rain falls, that Yahweh lives at all times, and that Yahweh is not afraid to challenge Baal on what his worshipers consider his home ground."¹⁷⁶

God sent Elijah to Cherith (exact site unknown) to provide for his needs, to hide him from Ahab, and to teach him a lesson (cf. 18:10).¹⁷⁷ Ravens do not even feed their own young (cf. Job 38:41). God provided miraculously for Elijah to build the prophet's faith in view of the conflicts he would face. "Bread" (v. 6) is literally food (Heb. lehem) and could include berries, fruit, nuts, eggs, etc. Elijah was learning experientially that Yahweh was the only source of food, fertility, and blessing. As God had promised, drought soon began to grip the nation (v. 7).

Miracles Involving Elijah178
Miracle	Reference	Elements
Elijah fed by ravens	1 Kings 17:6	Water and food
Widow's food multiplied	1 Kings 17:15	Flour and oil
Widow's dead son raised to life	1 Kings 17:22	Life
Elijah's altar and sacrifice consumed	1 Kings 18:38	Water and fire
Ahaziah's 102 soldiers consumed	2 Kings 1:10-12	Fire
Jordan River parted	2 Kings 2:8	Water
Elijah's transport to heaven	2 Kings 2:11	Fire and wind

Constable: 1Ki 17:8-24

God's revelation of His power 17:8-24

God had a very unusual ministry for Elijah to perform in which he would stand alone against hundreds of opponents (18:16-40). This section reveals how the Lord prepared him for it.

The site of Zarephath was between Tyre and Sidon in Phoenicia, the stronghold of the cult that Ahab had imported into Israel (cf. 16:31). Widows were poor in the ancient Near East and would have been the first to run out of food in a drought.¹⁷⁹ Elijah's request for water and then bread (vv. 10-11) evidently identified the widow God had in mind (cf. Gen. 24:10-21). Her response revealed a Gentile believer in Yahweh (v. 12; cf. v. 1; Luke 4:26). Elijah asked the widow to put God's interests--represented by himself, a prophet of Yahweh--before her own as the condition for her blessing (v. 13; cf. Matt. 6:33; Mark 12:41-44). She responded obediently to the word Elijah gave her from God showing she really believed that Yahweh, not Baal, was the God who could provide food and fertility (v. 14). God honored her faith. He provided her need for food (vv. 15-16).

"In the absence of Baal who lies impotent in the Netherworld, Yahweh steps in to assist the widow and the orphan, and this is even done in the heartland of Baal, Phoenicia."¹⁸⁰

This situation undoubtedly strengthened Elijah's faith in God's power and faithfulness as well as the faith of the woman.

"The fact that Elijah had to sustain the widow and boy points not only to YHWH as provider for the needy but also as one who trained' his prophet, as it were, to be obedient to him. Flour and oil signify life; they are the two common staples in any ancient, as well as modern, Near Eastern household."¹⁸¹

The sickness of the widow's son corresponded to Israel's spiritual condition at this time (v. 17). The widow incorrectly blamed herself for her son's predicament (v. 18; cf. John 9:2-3). Elijah realized that only God could bring the boy back to life, so he called on God in prayer to do so (vv. 20-21). Often in cases of miraculous restoration God's servant placed his hand on the afflicted one. He did so to indicate that the power of God in him was passing to the needy individual (cf. Matt. 8:3). In this instance Elijah placed his whole body against the boy's body for the same reason (v. 21; cf. 2 Kings 4:34; Acts 9:31-43; 20:10). This is the first restoration to life of a dead person that Scripture records. Elijah prayed persistently, one of the fundamental requisites for obtaining one's petitions in difficult cases (v. 21; cf. Matt. 7:7-8; Luke 11:5-13). God restored the lad's life (v. 22). In the process Elijah learned the power of God and the power of prayer. He applied both of these lessons in his contest with the Baal prophets (18:16-46). His confidence in his own ability as a channel of God's blessing and word received added strength from the widow's confession (v. 24).

"The best proof of the effectiveness of Elijah's preparation is that he was verified as an authentic man of God and the bearer of God's word by a daughter of the very people he opposed (v. 24)."¹⁸²

If God could raise a dead Gentile boy back to life in response to believing prayer, He could also revive the chosen people of Israel who had become spiritually dead.

". . . the emphasis in this text [17:17-24] is not so much on Elijah as on the word of the Lord which is in Elijah's mouth."¹⁸³

Verses 17-24 display a chiastic structure that highlights Elijah's control and his intimate relationship with Yahweh that resulted in the miraculous resuscitation of the boy.

"A What have you against me, O man of God?'

B Give me your son!'

C And he took him and brought him up

D And he cried to the Lord and said, O Lord my God.'

E And he stretched upon the boy

D' And he called to the Lord and said, O Lord my God.'

E' And the Lord heard the voice of Elijah

C' And Elijah took the child and brought him down

B' See your son lives!'

A' Now I know that you are a man of God.'"¹⁸⁴

"The whole point of the story, however, seems to be paramountly a demonstration that YHWH, not Baal, has the power of life over death."¹⁸⁵

Guzik: 1Ki 17:1-24 - The Early Ministry of Elijah

1 Kings 17 - The Early Ministry of Elijah

A. Elijah prays for drought and experiences God's provision.

1. (1) Elijah tells of the LORD's judgment.

And Elijah the Tishbite, of the inhabitants of Gilead, said to Ahab, "As the LORD God of Israel lives, before whom I stand, there shall not be dew nor rain these years, except at my word."

a. Elijah the Tishbite: At this crucial time in the history of Judah and Israel, the Prophet Elijah suddenly appeared. He will become the dominant spiritual force in Israel during these dark days of Ahab's apostasy.

i. The name Elijah means, Yahweh is my God. In the days when Ahab's government officially supported the worship of Baal and other gods, even the name of this prophet told the truth.

ii. It was a crucial time in the history of Israel. It looked as if the worship of the true God might be completely eliminated in the northern kingdom. "The land swarmed with the priests of Baal and of the groves - proud of Court favour; glorying in their sudden rise to power; insolent, greedy, licentious, and debased. The fires of persecution were lit, and began to burn with fury." (Meyer)

iii. "The whole land seemed apostate. Of all the thousands of Israel, only seven thousand remained who had not bowed the knee or kissed the hand to Baal. But they were paralysed with fear; and kept so still, that their very existence was unknown by Elijah in the hour of his great loneliness." (Meyer)

b. There shall not be dew nor rain these years, except at my word: This was a dramatic demonstration against the pagan god Baal, who was thought to be the sky god, the god of the weather. Elijah showed that through his prayers to the God of Israel, Yahweh was mightier than Baal.

i. "The old religion against the new; the child of nature against the effeminate child of the courts; camel's hair against soft clothing; moral strength against moral weakness." (Meyer)

ii. Elijah was not merely the prophet of this drought - in the sense of prayer, he was the cause of the drought. He prayed and it happened. James 5:17-18 makes this clear: Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. And he prayed again, and the heaven gave rain, and the earth produced its fruit.

c. As the LORD God of Israel lives, before whom I stand: This statement of Elijah gives us an understanding of the source of his strength. It was specifically said Elijah was a man with a nature like ours (James 5:17). Yet he showed a strength greater than most of us in our life with God. We must pay attention to these indications to the source of Elijah's strength.

i. As the LORD God of Israel lives: Everyone else felt that the LORD was dead, but for Elijah the LORD lived. He was the supreme reality of Elijah's life.

ii. Before whom I stand: He stood in the presence of Ahab, but he was conscious of the presence of someone greater than any earthly king. Gabriel himself could not choose a higher title (Luke 1:19).

2. (2-5) Elijah flees to Cherith.

Then the word of the LORD came to him, saying, "Get away from here and turn eastward, and hide by the Brook Cherith, which flows into the Jordan. And it will be that you shall drink from the brook, and I have commanded the ravens to feed you there." So he went and did according to the word of the LORD, for he went and stayed by the Brook Cherith, which flows into the Jordan.

a. Get away from here and turn eastward, and hide by the Brook Cherith: The drought announced by Elijah in the previous verse was a great threat to the northern kingdom of Israel and the reign of Ahab. Therefore his life was in danger, and God sent him to the Brook Cherith for his own safety.

i. God led Elijah one step at a time. He did not tell him to go to Cherith until he first delivered the message to Ahab. He did not tell him to go to Zarephath until the brook dried up at Cherith. God led Elijah by faith, one step at a time, and Elijah followed in faith.

ii. Hide by the Brook Cherith: Through this God taught Elijah the value of the hidden life. He had just become famous as an adversary of Ahab, so mighty that his prayers could stop the rain. At the moment of his new-found fame, God wanted Elijah to hide and be alone with God. "We must not be surprised, then, if sometimes our Father says: 'There, child, thou hast had enough of this hurry, and publicity, and excitement; get thee hence, and hide thyself by the brook - hide thyself in the Cherith of the sick chamber; or in the Cherith of disappointed hopes; or in the Cherith of bereavement; or in some solitude from which the crowds have ebbed away.' " (Meyer)

iii. "Elijah could not be alone, so long as he had God and himself to converse with. A good man is never less alone, than when alone." (Trapp)

b. And it will be that you shall drink from the brook, and I have commanded the ravens to feed you there: The escape to the Brook Cherith was for more than protection. It was also to train Elijah in dependence upon the LORD. In a season of drought, he had to trust that God could keep this brook flowing. He also had to accept food from the ravens, an unclean animal.

i. The name Cherith comes from the ancient Hebrew root meaning, to cut away, to cut up or off. This shows that God had some cutting to do in the life of Elijah during this period.

ii. I have commanded the ravens to feed you there: There is an emphasis on the word there. God promised that the ravens would feed Elijah has he stayed at Cherith. Of course, theoretically the ravens could feed him anywhere - but God commanded that it be at Cherith. Elijah perhaps wanted to be somewhere else, or be preaching, or doing anything else. Yet God wanted him there and would provide for him there.

3. (6) Elijah's provision.

The ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the brook.

a. The ravens brought him bread and meat: Every bit of food that came to Elijah came from the beak of an unclean animal. Elijah had to put away his traditional ideas of clean and unclean or he would die of starvation. Through this, God taught Elijah to emphasize the spirit of the law before the letter of the law.

i. Charles Spurgeon drew two points of application from this event, likening the food the ravens brought to spiritual food. First, he recognized that God may bring a good word to us through an unclean vessel, a spiritually unclean like a raven. Second, that one can bring spiritual food to others and still be unclean spiritually themselves. "But see, too, how possible it is for us to carry bread and meat to God's servants, and do, some good things for his church, and yet be ravens still!" (Spurgeon)

b. Bread and meat in the morning, and bread and meat in the evening: As faithfully has He provided manna for Israel in the wilderness, God provided for Elijah's needs. He came to trust more than ever in the miraculous provision of God.

i. "A little boy, having read this incident with his widowed mother on wintry night, as they sat in a fireless room, beside a bare table, asked her if he might set the door open for God's ravens to come in; he was so sure that they must be on their way. The burgomaster of that German town, passing by, was attracted by the sight of the open door, and entered, inquiring the cause. When he learnt the reason, he said, 'I will be God's raven'; and relieved their need then and afterwards." (Meyer)

4. (7) Elijah and the dry brook.

And it happened after a while that the brook dried up, because there had been no rain in the land.

a. After a while that the brook dried up: Elijah saw the flow of the brook slow down until it dried up. His source of water was gone.

i. "Ah, it is hard to sit beside a drying brook - much harder than to face the prophets of Baal on Carmel." (Meyer) He also mentions different kinds of drying brooks we might experience:

· The drying brook of popularity, ebbing away as from John the Baptist.

· The drying brook of health, sinking under a creeping paralysis, or a slow consumption.

· The drying brook of money, slowly dwindling before the demands of sickness, bad debts, or other people's extravagance.

· The drying brook of friendship, which for long has been diminishing, and threatens soon to cease.

ii. "Why does God let them dry? He wants to teach us not to trust in His gifts but in Himself. He wants to drain us of self, as He drained the apostles by ten days of waiting before Pentecost. He wants to loosen our roots ere He removes us to some other sphere of service and education. He wants to put in stronger contrast the rive of throne-water that never dries." (Meyer)

b. Because there had been no rain in the land: This was the drought Elijah prayed for. He did not pray for rain to come again, even for his own survival. He kept the purpose of God first, even when it adversely affected him.

B. God provides for Elijah through a widow.

1. (8-9) God calls Elijah to go to Zarephath.

Then the word of the LORD came to him, saying, "Arise, go to Zarephath, which belongs to Sidon, and dwell there. See, I have commanded a widow there to provide for you."

a. Arise, go to Zarephath: God led Elijah from the dry brook to a Gentile city. This was an unusual and challenging move for Elijah to make.

i. God kept transplanting Elijah: From home, to Jezreel, to Cherith, to Zarephath. This transplanting made him stronger and stronger.

ii. We should also remember that this was the general region that the wicked queen Jezebel was from. "Elijah was visiting enemy territory and showing the power of God in an area where Baal was worshipped, though ineffective through drought." (Wiseman)

b. See, I have commanded a widow there to provide for you: Widows were notorious for their poverty in the ancient world. God told Elijah to go to a Gentile widow and receive provision; it probably seemed to make more sense to wait beside a dry brook.

i. When He rejected by His own people, Jesus used this example of Elijah's coming to the widow of Zarephath as an illustration of God's right to choose a people to Himself: Then He said, "Assuredly, I say to you, no prophet is accepted in his own country. But I tell you truly, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was a great famine throughout all the land; but to none of them was Elijah sent except to Zarephath, in the region of Sidon, to a woman who was a widow." (Luke 4:24-26)

2. (10-11) Elijah addresses a widow.

So he arose and went to Zarephath. And when he came to the gate of the city, indeed a widow was there gathering sticks. And he called to her and said, "Please bring me a little water in a cup, that I may drink." And as she was going to get it, he called to her and said, "Please bring me a morsel of bread in your hand."

a. Indeed a widow was there gathering sticks: This showed that she was a poor woman, gathering meager scraps for firewood. Elijah perhaps thought that God would lead him to an unusual rich widow, but God led him to a poor Gentile widow.

i. "You learn this from the fact that she had not even firewood. Now, there was no reason why she should not have had that even in time of famine of bread, for there was no famine of wood, unless she had been extremely poor." (Spurgeon)

ii. God told Elijah (1 Kings 17:9) that He commanded a widow to feed the prophet. Yet this woman seemed unaware of the command. This shows how God's unseen hand often works. "She does not appear to have been at all aware that she was to feed a prophet. She went out that morning to gather sticks, not to meet a guest. She was thinking about feeding her son and herself upon the last cake; certainly she had no idea of sustaining a man of God out of that all but empty barrel of meal. Yet the Lord, who never lieth, spoke a solemn truth when he said, 'I have commanded a widow woman there.' He had so operated upon her mind that he had prepared her to obey the command when it did come by the lip of his servant the prophet." (Spurgeon)

b. Please bring me a little water in a cup . . . Please bring me a morsel of bread in your hand: Elijah boldly put this request in faith. Common sense and circumstances told him that the widow would not give so generously to a Jewish stranger, but faith made him ask.

i. "This was certainly putting the widow's faith to an extraordinary trial: to take and give to a stranger, of whom she knew nothing, the small pittance requisite to keep her child from perishing, was too much to be expected." (Clarke)

ii. God indeed chose this woman, but He chose her for more than a miracle. He chose her for service. "The choice of this woman, while it brought such blessedness to her, involved service. She was not elected merely to be saved in the famine, but to feed the prophet. She must be a woman of faith; she must make the little cake first, and afterwards she shall have the multiplication of the meal and of the oil. So the grace of God does not choose men to sleep and wake up in heaven, nor choose them to live in sin and find themselves absolved at the last; nor choose them to be idle and go about their own worldly business, and yet to win a reward at the last for which they never toiled. Ah, no! the sovereign electing grace of God chooses us to repentance, to faith, and afterwards to holiness of living, to Christian service, to zeal, to devotion." (Spurgeon)

3. (12) The response of the widow of Zarephath.

So she said, "As the LORD your God lives, I do not have bread, only a handful of flour in a bin, and a little oil in a jar; and see, I am gathering a couple of sticks that I may go in and prepare it for myself and my son, that we may eat it, and die."

a. As the LORD your God lives: This polite address showed that she respected God, yet recognized that the God of Israel was Elijah's God and not her own.

b. I do not have bread: Elijah quickly found out that she was not only poor, but desperately poor. Elijah found her right before she was going to prepare her last morsel of food for herself and her son - and then resign themselves to death.

4. (13-14) Elijah's words to her.

And Elijah said to her, "Do not fear; go and do as you have said, but make me a small cake from it first, and bring it to me; and afterward make some for yourself and your son. For thus says the LORD God of Israel: 'The bin of flour shall not be used up, nor shall the jar of oil run dry, until the day the LORD sends rain on the earth.'"

a. Do not fear: This was God's first word to the widow through Elijah. Her present crisis rightly made her afraid, and God wanted her to put away fear and put trust in Him.

b. Go and do as you have said, but make me a small cake from it first: This was an audaciously bold request from the prophet. He asked this destitute widow to first give him something from her last bit of food. This seemed like the worst kind of predatory fund-raising.

c. The bin of flour shall not be used up, nor shall the jar of oil run dry, until the day the LORD sends rain on the earth: This shows why Elijah could make such an audacious request. It was because God told him that He would provide a never-ending supply of food for the widow, her son, and Elijah himself. He asked the widow to put her trust in this great promise of God.

5. (15-16) The widow's obedience and God's great blessing.

So she went away and did according to the word of Elijah; and she and he and her household ate for many days. The bin of flour was not used up, nor did the jar of oil run dry, according to the word of the LORD which He spoke by Elijah.

a. So she went away and did according to the word of Elijah: The widow actually did it - she willingly gave at great risk, based on her trust in the promise of God.

b. She and he and her household ate for many days: God fulfilled the promise to the widow, her son, and Elijah. God used her as a channel of supply and her needs were met as a result.

i. "Why did not God give her a granary full of meal at once, and a vat full of oil instantly? I will tell you. It was not merely because of God's intent to try her, but there was wisdom here. Suppose he had given her a granary full of meal, how much of it would have been left by the next day? I question whether any would have remained, for in days of famine men are sharp of scent, and it would soon have been noised about the city, 'The old widow woman who lives in such-and-such a street, has a great store of food.' Why, they would have caused a riot, and robbed the house, and perhaps, have killed the woman and her son. She would have been despoiled of her treasure, and in four and twenty hours the barrel of meal would have been as empty as it was at first, and the cruse of oil would have been spilled upon the ground." (Spurgeon)

C. Elijah raises the widow's son.

1. (17-18) The widow's grief at the death of her son.

Now it happened after these things that the son of the woman who owned the house became sick. And his sickness was so serious that there was no breath left in him. So she said to Elijah, "What have I to do with you, O man of God? Have you come to me to bring my sin to remembrance, and to kill my son?"

a. After these things that the son of the woman who owned the house became sick: We can imagine the happy days of provision in the household of the widow. Their needs were supplied by a continuing miracle of God. Yet those happy days were eventually covered by a dark shadow: the sickness and death of the widow's son.

i. The death of the son was a double blow to the widow. Not only did she suffer as any mother who loses a child, but she also suffered as one who lost her only hope for the future. The expectation was that her son would grow and provide for her in her old age. Now that expectation was shattered.

b. Have you come to me to bring my sin to remembrance, and to kill my son? At the death of her son, the widow indirectly blamed Elijah. She more directly blamed herself and her unnamed sin. Whatever her sin was, the guilty memory of it was always close to her.

2. (19-20) Elijah's prayer.

And he said to her, "Give me your son." So he took him out of her arms and carried him to the upper room where he was staying, and laid him on his own bed. Then he cried out to the LORD and said, "O LORD my God, have You also brought tragedy on the widow with whom I lodge, by killing her son?"

a. He took him out of her arms: This vivid detail shows that the widow clutched the dead child tightly in her arms.

b. The upper room where he was staying: The term upper room "refers to a temporary shelter or room on the roof, accessible from outside the house. Such structures are common in the Near East. This arrangement would allow the widow not only her needed privacy but would safeguard her reputation." (Patterson and Austel)

c. Then he cried out to the LORD: Elijah prayed with great heart and intimacy with God. He brought this seemingly unexplainable and irredeemable tragedy to God in prayer. Since he knew God led him to this widow, Elijah laid this tragedy on God and asked Him to remedy it.

3. (21-24) The son is raised from the dead.

And he stretched himself out on the child three times, and cried out to the LORD and said, "O LORD my God, I pray, let this child's soul come back to him." Then the LORD heard the voice of Elijah; and the soul of the child came back to him, and he revived. And Elijah took the child and brought him down from the upper room into the house, and gave him to his mother. And Elijah said, "See, your son lives!" Then the woman said to Elijah, "Now by this I know that you are a man of God, and that the word of the LORD in your mouth is the truth."

a. He stretched himself out on the child three times, and cried out to the LORD: This was an unusual prayer technique, but Elijah had no precedent for this. It was not because of his prayer technique, but because of his faith that God answered this prayer.

i. There is an almost irresistible desire to embellish on these wonderful accounts of the power of God. Patterson and Austel speak of one such attempt: "Syriac translation, followed by Jerome, that the lad was the prophet Jonah is totally unsatisfactory and historically impossible (cf. 2 Kings 14:25)."

b. O LORD my God, I pray, let this child's soul come back to him: "A prayer full of powerful arguments. Thou art the Lord, that canst revive the child; and my God, and therefore wilt not, do not, deny me. She is a widow; add not affliction to the afflicted; deprive her not of the great support and staff of her age. She hath given me kind entertainment; let her not fare the worse for her kindness to a prophet, whereby wicked men will take occasion to reproach both her and religion." (Poole)

c. Then the LORD heard the voice of Elijah: The son was raised and God provided for the widow on every level - not only with the miraculous supply of food, but also with the resuscitation of her son.

i. "This first example in the Bible of revival from death cannot be explained away as contactual magic nor as the prophet's life-force transmitted by the mouth-to-mouth method of resuscitation." (Wiseman)

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

Pendahuluan / Garis Besar

JFB: 1 Kings (Pendahuluan Kitab)

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 (Garis Besar)

• 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 17 (Pendahuluan Pasal)

Overview

1Ki 17:1, Elijah, having prophesied against Ahab, is sent to Cherith where the ravens feed him; 1Ki 17:8, He is sent to the widow of Zarephath; 1Ki 17:17, He raises the widow’s son; 1Ki 17:24, The woman believes him.

Poole: 1 Kings (Pendahuluan Kitab)

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 17 (Pendahuluan Pasal)

KINGS CHAPTER 17

Elijah foretelleth, Ahab that there shall be a great drought; is sent to Cherith, where the ravens feed him, 1Ki 17:1-7 . He is sent to Zarephath to a widow, who feedeth him with meal and oil, which wasted not, 1Ki 17:8-16 . Her son dieth, and he raiseth him, 1Ki 17:17-23 . She acknowledgeth him to be a prophet, 1Ki 17:24 .

MHCC: 1 Kings (Pendahuluan Kitab)

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 17 (Pendahuluan Pasal)

(1Ki 17:1-7) Elijah fed by ravens.

(1Ki 17:8-16) Elijah sent to Zarephath.

(1Ki 17:17-24) Elijah raises the widow's son to life.

Matthew Henry: 1 Kings (Pendahuluan Kitab)

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 17 (Pendahuluan Pasal)

So sad was the character both of the princes and people of Israel, as described in the foregoing chapter, that one might have expected God would cast off a people that had so cast him off; but, as an evidence to the contrary, never was Israel so blessed with a good prophet as when it was so plagued with a bad king. Never was king so bold to sin as Ahab; never was prophet so bold to reprove and threaten as Elijah, whose story begins in this chapter and is full of wonders. Scarcely any part of the Old Testament history shines brighter than this history of the spirit and power of Elias; he only, of all the prophets, had the honour of Enoch, the first prophet, to be translated, that he should not see death, and the honour of Moses, the great prophet, to attend our Saviour in his transfiguration. Other prophets prophesied and wrote, he prophesied and acted, but wrote nothing; but his actions cast more lustre on his name than their writings did on theirs. In this chapter we have, I. His prediction of a famine in Israel, through the want of rain (1Ki 17:1). II. The provision made for him in that famine, 1. By the ravens at the brook Cherith (1Ki 17:2-7). 2. When that failed, by the widow at Zarephath, who received him in the name of a prophet and had a prophet's reward; for (1.) He multiplied her meal and her oil (1Ki 17:8-16). (2.) He raised her dead son to life (1Ki 17:17-24). Thus his story begins with judgments and miracles, designed to awaken that stupid generation that had to deeply corrupted themselves.

Constable: 1 Kings (Pendahuluan Kitab)

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 (Garis Besar)

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 (Pendahuluan Kitab)

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 (Pendahuluan Kitab)

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 17 (Pendahuluan Pasal)

INTRODUCTION TO 1 KINGS 17

This chapter begins with a prophecy of Elijah, that there should be want of rain for some years to come, and he is directed to go first to the brook Cherith, where he should be fed by ravens, 1Ki 17:1, and afterwards he is sent to a widow at Zarephath, where he, she, and her son, were supported for a considerable time with a handful of meal, and a little oil in a cruse miraculously increased, 1Ki 17:8, whose son falling sick and dying, he restored to life, 1Ki 17:17.