1 Kings 19:12 Komentář

We left Elijah at the entrance of Jezreel, still appearing publicly, and all the people's eyes upon him. In this chapter we have him again absconding, and driven into obscurity, at a time when he could ill be spared; but we are to look upon it as a punishment to Israel for the insincerity and inconstancy of their reformation. When people will not learn it is just with God to remove their teachers into corners. Now observe, I. How he was driven into banishment by the malice of Jezebel his sworn enemy (Kg1 19:1-3). II. How he was met, in his banishment, by the favour of God, his covenant-friend. 1. How God fed him (Kg1 19:4-8). 2. How he conversed with him, and manifested himself to him (Kg1 19:9, Kg1 19:11-13), heard his complaint (Kg1 19:10-14), directed him what to do (Kg1 19:15-17), and encouraged him (Kg1 19:18). III. How his hands were strengthened, at his return out of banishment, by the joining of Elisha with him (Kg1 19:19-21).

INTRODUCTION TO 1 KINGS 19 This chapter gives us a further account of Elijah, of his being obliged to flee for his life through the threats of Jezebel, Kg1 19:1, of the care the Lord took of him, providing food for him, in the strength of which he went to Horeb, Kg1 19:5, of the Lord's appearance to him there, and conversation with him, Kg1 19:9, of some instructions he gave him to anoint a king over Syria, another over Israel, and a prophet in his room, Kg1 19:15, and of his finding Elisha, and throwing his mantle over him, who left his secular employment, and followed him, and became his servant, Kg1 19:19.

And after the earthquake a fire, but the Lord was not in the fire,.... As he was when he descended on this mount, and spake to Moses, Exo 19:1, the Targum, and so Jarchi, interpret all these appearances of angels, and not amiss; the wind, of an host of angels of wind; the earthquake, of an host of angels of commotion; the fire, of an host of angels of fire; see Psa 104:4, these ministers of the Lord went before him, to prepare the way of his glorious Majesty; which emblems may represent the power of God, the terribleness of his majesty, and the fury of his wrath, which he could display, if he would, to the destruction of his enemies; and could as easily destroy the idolatrous kingdom of Israel, which Elijah seems to be solicitous of, as the wind rent the mountains, and broke the rocks, and the earthquake shook the earth, and the fire consumed all in its way; but he chose not to do it now, but to use lenity, and show mercy, signified by the next emblem: and after the fire a still small voice: not rough, but gentle, more like whispering than roaring; something soft, easy, and musical; the Targum is, the voice of those that praise God in silence; and all this may be considered as showing the difference between the two dispensations of law and Gospel; the law is a voice of terrible words, and was given amidst a tempest of wind, thunder, and lightning, attended with an earthquake, Heb 12:18, but the Gospel is a gentle voice of love, grace, and mercy, of peace, pardon, righteousness, and salvation by Christ; and may also point at the order and manner of the Lord's dealings with the souls of men, who usually by the law breaks the rocky hearts of men in pieces, shakes their consciences, and fills their minds with a sense of fiery wrath and indignation they deserve, and then speaks comfortably to them, speaks peace and pardon through the ministration of the Gospel by his Spirit; blessed are the people that hear this still, small, gentle voice, the joyful sound, Psa 89:15.

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. [1 Kings 19:10-18] Even so then at this present time also there is a remnant according to the election of grace.

“Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind.” Now, after the wind, the earthquake came, and after the earthquake the fire, and [Elijah] noticed that the Lord was not in the earthquake or in the fire. This was the purpose of such a revelation: the Lord wanted to instruct the prophet through various figures in order to correct his excessive zeal and to lead him to imitate, according to righteousness, the providence of the most High who regulates the judgments of his justice through the abundant mercy of his grace. From the allegorical point of view this is the meaning of the frightening signs that precede the coming of the Lord: the earthquake and the fire kindled by the strong winds prefigure the type of the dreadful signs that will precede the final day of judgment.

Ahab tells Jezebel what Elijah had done; she is enraged, and threatens to take away his life, Kg1 19:1, Kg1 19:2. He leaves Jezreel, and comes to Beer-sheba, and thence to the wilderness, where he is fed and encouraged by an angel, Kg1 19:3-9. His complaint and the vision by which God instructs him, Kg1 19:10-14. He is sent to Damascus, in order to anoint Hazael king over Syria, and Jehu king over Israel, Kg1 19:15-18. He meets with Elisha, who becomes his servant, Kg1 19:19-21.

ELIJAH FLEES TO BEER-SHEBA. (Kg1 19:1-3) he arose, and went for his life--He entered Jezreel full of hope. But a message from the incensed and hard-hearted queen, vowing speedy vengeance for her slaughtered priests, dispelled all his bright visions of the future. It is probable, however, that in the present temper of the people, even she would not have dared to lay violent hands on the Lord's servant, and purposely threatened him because she could do no more. The threat produced the intended effect, for his faith suddenly failed him. He fled out of the kingdom into the southernmost part of the territories in Judah; nor did he deem himself safe even there, but, dismissing his servant, he resolved to seek refuge among the mountain recesses of Sinai, and there longed for death (Jam 5:17). This sudden and extraordinary depression of mind arose from too great confidence inspired by the miracles wrought at Carmel, and by the disposition the people evinced there. Had he remained steadfast and immovable, the impression on the mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (Co2 12:7-9), and being left to himself, the great prophet, instead of showing the indomitable spirit of a martyr, fled from his post of duty.