1 Kings 19:1

And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(1, 2) There is a certain grandeur of fearlessness and ruthlessness in the message of Jezebel, which marks her character throughout, and places it in striking contrast with the vacillating impressibility of Ahab, whom she treats with natural scorn. (See 21:7.) Ahab, as before, remains passive; he has no courage, perhaps no wish, to attack Elijah, before whom he had quailed; but he cares not, or dares not, to restrain Jezebel. She disdains to strike secretly and without warning: in fact, her message seems intended to give the opportunity for a flight, which might degrade Elijah in the eyes of the people. We note that the prophet (see 1Kings 18:46) had not ventured to enter Jezreel till he should know how his deadly foe would receive the news of the great day at Carmel.

MacLaren's Expositions

1 Kings

ELIJAH’S WEAKNESS, AND ITS CUBE

1 Kings 19:1 - 1 Kings 19:18.

The miracle on Carmel cowed, if it did not convince, Ahab, so that he did not oppose the slaughter of the Baal prophets; but Jezebel was made of sterner stuff, and her passionate idolatry was proof against even a sign from heaven. Obstinacy in error is often a rebuke to tremulous faith in God. She fiercely puts her back to the wall, and defies Elijah and his God. Her threat to the prophet has a certain audacity of frankness almost approaching generosity. She will give her victim fair play. This woman is ‘magnificent in sin.’ The Septuagint prefixes to her oath, ‘As surely as thou art Elijah and I Jezebel,’ which adds force to it. It also reads, by a very slight change in the Hebrew, in 1 Kings 19:3, ‘he was afraid,’ for ‘he saw,’-which is possibly right, as giving his motive for escape more distinctly.

I. We may note, first, the prophet’s flight {1 Kings 19:3 - 1 Kings 19:8}. Beersheba, on the southern border of the kingdom of Judah, was eloquent of memories of the patriarchs, but though it was nearly a hundred miles from Jezreel, Jezebel’s arm was long enough to reach the fugitive there, and therefore he plunged deeper into the dreary southern desert. He left behind him his servant, his ‘young man,’ as the original has it, whom Rabbinical tradition identified with the miraculously resuscitated son of the widow of Zarephath, and supposed to become afterwards the prophet Jonah. Thus alone but for the company of his own gloomy thoughts, and wearied with toilsome travel in the sun-smitten waste, he took shelter under the shadow of a solitary shrub {the Hebrew emphatically calls it ‘one juniper,’ or rather ‘broom-plant’}, and there the waves of depression went over him.

His complaint is not to be wondered at, though it was wrong. The very overstrain of the scene on Carmel brought reaction. The height of the crest of one wave measures the depth of the trough of the next, and no mortal spirit can keep itself at the sublime elevation reached by Elijah when alone he fronted and converted a nation. The supposed necessity for flight, coming so immediately after apparent victory, showed him how hollow the change in the people was. What had become of all the fervency of their shout, ‘The Lord, He is the God!’ if they could leave Jezebel the power to carry out her threat? Solitude and the awful desert increased his gloom. The strong man had become weak, and it was ebb-tide with him. His prayer was petulant, impatient, presumptuous. What right had he to settle what was ‘enough’? If he really wished to die, he could have found death at Jezreel, and had no need to travel a hundred miles to seek a grave. He was weary of his work, and profoundly disappointed by what he hastily concluded was its failure, and in a fit of faithless despondency he forgot reverence, submission, and obedience.

If Elijah can become weak, and his courage die out, and his zeal become torpid apathy and cowardly wish to shuffle off responsibility and shirk work, who shall stand? The lessons of self-distrust, of the nearness to one another of the most opposite emotions in our weak natures, of the depth of gloom into which the boldest and brightest servant of God may fall as soon as he loses hold of God’s hand, never had a more striking instance to point them than that mighty prophet, sitting huddled together in utter despondency below the solitary retem bush, praying his foolish prayer for death.

The meal to which an angel twice waked him was God’s answer to his prayer, telling him both that his life was still needful and that God cared for him. Perhaps one of Elijah’s reasons for taking to the desert was the thought that he might starve there, and so find death. At all events, God for the third time miraculously provides his food. The ravens, the widow of Zarephath, an angel, were his caterers; and, instead of taking away his life, God Himself sends the bread and water to preserve it. The revelation of a watchful, tender Providence often rebukes gloomy unbelief and shames us back to faith. We are not told whether the journey to Horeb was commanded, or, like the flight from Jezreel, was Elijah’s own doing; but, in any case, he must have wandered in the desert, to have taken forty days to reach it.

II. The second stage is the vision at Horeb {1 Kings 19:9 - 1 Kings 19:14}. The history of Israel has never touched Horeb since Moses left it, and it is not without significance that we are once more on that sacred ground. The parallel between Moses and Elijah is very real. These two names stand out above all others in the history of the theocracy, the one as its founder, the other as its restorer; both distinguished by special revelations, both endowed with exceptional force of character and power of the Spirit; the one the lawgiver, the other the head of the prophetic order; both having something peculiar in their departure, and both standing together, in witness of their supremacy in the past, and of their inferiority in the future, by Jesus on the Mount of Transfiguration. The associations of the place are marked by the use of the definite article, which is missed in the Authorised Version,-’the cave,’ that same cleft in the rock where Moses had stood. Note, too, that the word rendered ‘lodged’ is literally ‘passed the night,’ and that therefore we may suppose that the vision came to Elijah in the darkness.

That question, ‘What doest thou here?’ can scarcely be freed from a tone of rebuke; but, like Christ’s to the travellers to Emmaus, and many another interrogation from God, it is also put in order to allow of the loaded heart’s relieving itself by pouring out all its griefs. God’s questions are the assurance of His listening ear and sympathising heart. This one is like a little key which opens a great sluice. Out gushes a full stream. His forty days’ solitude have done little for him. A true answer would have been, ‘I was afraid of Jezebel.’ He takes credit for zeal, and seems to insinuate that he had been more zealous for God than God had been for Himself. He forgets the national acknowledgment of Jehovah at Carmel, and the hundred prophets protected by good Obadiah. Despondency has the knack of picking its facts. It is colour-blind, and can only see dark tints. He accuses his countrymen, as if he would stir up God to take vengeance.

How different this weak and sinful wail over his solitude from the heroic mention of it on Carmel, when it only nerved his courage I {verse 22}. The divine manifestation which followed is evidently meant to recall that granted to Moses on the same spot. ‘The Lord passed by’ is all but verbally quoted from Exodus 34:6, and the truth that had been proclaimed in words to Moses was enforced by symbol to Elijah. If the vision was in the night, as 1 Kings 19:9 suggests, it becomes still more impressive. The fierce wind that roared among the savage peaks, the shock that made the mountains reel, and the flashing flames that lighted up the wild landscape, were all phenomena of one kind, and at once expressed God’s lordship over all destructive agencies of nature, and symbolised the more vehement and disturbing forms of energy, used by Him for the furtherance of His purposes in the field of history or of revelation. Elijah’s ministry was of such a sort, and he had now to learn the limitations of his work, and the superiority of another type, represented by the ‘sound of gentle stillness.’

It is the same lesson which Moses learned there, when he heard that the Lord is ‘a God full of compassion and gracious, slow to anger, and plenteous in mercy and truth.’ It was exemplified in the gentle Elisha, the successor of Elijah. It reached far beyond the time then present, and was indeed a Messianic prophecy, declaring the inmost character of Him in whom ‘the Lord is,’ in an altogether special sense. Elijah as a prophet brought no new knowledge, and uttered no far-reaching predictions; but he received one of the deepest and clearest prophecies of the gentleness of God’s highest Messenger, and on Horeb saw afar off what he saw fulfilled on the Mountain of Transfiguration. Nor is his vision exhausted by its Messianic reference. It contains an eternal truth for all God’s servants. Storm, earthquake, and fire may be God’s precursors, and needed sometimes to prepare His way; but gentleness is ‘the habitation of His throne,’ and they serve Him best, and are nearest Him whom they serve, who are meek in heart and gentle among enemies, ‘as a nurse cherisheth her children.’ Love is the victor, and the sharpest weapons of the Christian are love and lowliness.

The lesson was not at first grasped by Elijah, as his repetition of his complaint, word for word, with almost dogged obstinacy, shows. The best of us are slow to learn God’s lessons, and a habit of faithless gloom is not soon overcome. It is much easier to get down into the pit than to struggle out of it.

III. The commission for further service, which closes the scene, is a further rebuke to the prophet. He is bidden to retrace his way and to take refuge in the desert lying to the south and east of Damascus, where he would be safe from Jezebel, and still not far from the scene of his activity. The instructions given to anoint a king of Syria and one of Israel were not fulfilled by Elijah, but by his successor; and we have to suppose that further commands were given to him on that subject. The third injunction, to anoint his successor, was obeyed at once on his journey, though Ahelmeholah, on Gilboa, was dangerously near Jezreel. The designation of these future instruments of God’s purpose was at once a sign to Elijah that his own task was drawing to a close {having reached its climax on Carmel}, and that God had great designs beyond him and his service. The true conception of our work is that we sire only links in a chain, and that we can be done without. ‘God removes the workers and carries on the work.’ To anoint our successor is often a bitter pill; but self-importance needs to be taken down, and it is blessed to lose ourselves in gazing into the future of God’s work, when we are gone from the field.

Further, the commissions met Elijah’s despondency in another way; for they assured him of the divine judgments on the house of Ahab, and of the use of the Syrian king as a rod to chastise Israel. He had thought God too slow in avenging His dishonoured name, and had been taught the might of gentleness; but now he also learns the certainty of punishment, while the enigmatical promise that Elisha should ‘slay’ those who escaped the swords of Hazael and Jehu dimly points to the merciful energy of that prophet’s word, his only sword, which shall slay but to revive, and wound to heal. ‘I have hewed them by the . . . words of my mouth.’

Finally, the revelation of the seven thousand-a round number, which expresses the sacredness as well as the numerousness of the elect, hidden ones-rebukes the hasty assumption of his being left alone, ‘faithful among the faithless.’ God has more servants than we know of. Let us beware of feeding either our self-righteousness or our narrowness or our faint-heartedness with the fancy that we have a monopoly of faithfulness, or are left alone to witness for God.

Benson Commentary

1 Kings 19:1. Ahab told Jezebel all that Elijah had done — Not to convince her that Jehovah was the true God, and Baal a mere imaginary being, or a senseless idol, but to exasperate her against both Jehovah and his prophet. His conscience, it seems, would not let him persecute Elijah himself, having in him some remains of the spirit of an Israelite, which tied his hands; but he wished to excite her to do it. Hence it is not said he told her what God had done, but what Elijah had done, as if he, by some spell or charm, had brought fire from heaven, and the hand of the Lord had not been in it. How he had slain all the prophets — This he especially represented to her, as that which he knew would make her quite outrageous against him. The prophets of Baal he calls the prophets, as if they only were worthy of the name: and he aggravates the slaying of them as Elijah’s crime, without taking any notice that their lives were justly forfeited to the law of God. Those who, when they cannot for shame or fear do mischief themselves, yet stir up others to do it, will have it laid to their charge as if they had themselves done it.

Matthew Henry's Concise Commentary

19:1-8 Jezebel sent Elijah a threatening message. Carnal hearts are hardened and enraged against God, by that which should convince and conquer them. Great faith is not always alike strong. He might be serviceable to Israel at this time, and had all reason to depend upon God's protection, while doing God's work; yet he flees. His was not the deliberate desire of grace, as Paul's, to depart and be with Christ. God thus left Elijah to himself, to show that when he was bold and strong, it was in the Lord, and the power of his might; but of himself he was no better than his fathers. God knows what he designs us for, though we do not, what services, what trials, and he will take care that we are furnished with grace sufficient.

Barnes' Notes on the Bible

Divinely directed, and divinely upheld, Elijah, instead of resting, ran in advance of the king's chariot the entire distance of at least 16 miles to the entrance of Jezreel. He thus showed himself ready to countenance and uphold the irresolute monarch, if he would turn from his evil courses, and proceed to carry out the religious reformation which the events of the day had inaugurated.

The entrance of Jezreel - Modern "Zerin." Ahab had not removed the capital from Samaria 1 Kings 22:10, 1 Kings 22:37; but he had built himself a palace at Jezreel 1 Kings 21:1, and appears to have resided there ordinarily. A contemporary Assyrian inscription speaks of him as "Ahab of Jezreel."

Elijah's caution in accompanying Ahab only to "the entrance" is like that of the modern Arabs, who can seldom be induced to trust themselves within walls. He rested on the outskirts of the town, waiting to learn what Jezebel would say or do, knowing that it was she, and not Ahab, who really governed the country.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 19

1Ki 19:1-3. Elijah Flees to Beer-sheba.Elijah, threatened by Jezebel, fleeth to Beer-sheba; is comforted by an angel, 1 Kings 19:1-8. At Mount Horeb, complaining to God, he is strengthened by a special revelation, 1 Kings 19:9-14; is sent to anoint Hazael, Jehu, and Elisha, 1 Kings 19:15-18. Elisha followeth Elijah, 1 Kings 19:19-21.

Ahab told Jezebel this for his vindication, and her satisfaction. All the prophets, to wit, of Baal; not of the groves, who were not present, as may be gathered from 1 Kings 18:19,22 22:6.

Gill's Exposition of the Entire Bible

And Ahab told Jezebel all that Elijah had done,.... What miracles he had wrought, how that not only fire came down from heaven, and consumed the sacrifice, but even the stones and dust of the altar, and licked up great quantities of water in the trench around it; and that it was at his prayer that rain came down from heaven in such abundance, of which she was sensible; by all which he got the people on his side, so that it was not in his power to seize him and slay him; and this he said to clear himself, and make her easy:

and withal how he had slain all the prophets with the sword; the four hundred and fifty prophets of Baal he had gathered to Carmel; the Targum calls them false prophets, but Ahab would scarcely use that epithet to Jezebel; as for the four hundred prophets of the grove, they were not present, and so not included. Jezebel knew they were safe, being with her, she not suffering them to go to Carmel.

Geneva Study Bible

And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the {a} prophets with the sword.

(a) That is, of Baal.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

Chap. 1 Kings 19:1-8. Elijah’s flight to Horeb (Not in Chronicles)

1. And Ahab told Jezebel] The LXX. adds ‘his wife.’

and withal how] The construction in the original is here irregular. The words rendered ‘withal’ are omitted in nearly all the Versions. The expression translated ‘withal how’ is exactly the same as that which is rendered ‘all that’ in the previous clause, and does not suit the verb which follows. But it is not easy to explain the repetition with two different verbs, and no doubt the English translation gives the sense which was intended. He told his wife in general ‘all that’ Elijah had done and specially ‘all, how’ he had slain, &c.

Pulpit Commentary

Verse 1. - And Ahab told Jezebel all that Elijah had done, and withal how he had slain [Heb. and all which he had slain. The construction, if it were not for the כָּל would be usual enough. As that word is omitted in some MSS. and versions, it is possible it has been inserted by a transcriber, mechanically, from the אֵת כָּלאּאֲשֶׁר preceding] all the prophets, [sc., of Baal, all who were present] with the sword. 1 Kings 19:1

Keil and Delitzsch Biblical Commentary on the Old Testament

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