1 Kings 19:4 Kommentar

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.

But he himself went a day's journey into the wilderness,.... Of Paran, which began near Beersheba, and was the wilderness of Arabia, in which the Israelites were near forty years; this day's journey carried him about twenty miles from Beersheba southward, as the above writer reckons: and came and sat down under a juniper tree; Abarbinel supposes that Elijah chose to sit under this tree, to preserve him from venomous creatures, which naturalists say will not come near it; and Pliny (o) indeed observes, that it being burnt will drive away serpents, and that some persons anoint themselves with the oil of it, for fear of them; and yet Virgil (p) represents the shade of a juniper tree as noxious; hence some interpreters take this to be a piece of carelessness and indifference of the prophet's, where he sat: and he requested for himself that he might die; for though he fled from Jezebel to preserve his life, not choosing to die by her hands, which would cause her prophets to exult and triumph, yet was now desirous of dying by the hand of the Lord, and in a place where his death would not be known: it is enough, now, O Lord, take away my life; intimating that he had lived long enough, even as long as he desired; and he had done as much work for God as he thought he had to do; he supposed his service and usefulness were at an end, and therefore desired his dismission: for I am not better than my fathers that he should not die, or live longer than they; but this desire was not like that of the Apostle Paul's, but like that of Job and of Jonah; not so much to be with God and Christ, as to be rid of the troubles of life. (o) Nat. Hist. l. 24. c. 8. (p) "Juniperi gravis umbra----" Bucol. Eclog. 10. ver. 76.

“He came and sat down under a solitary broom tree. He asked that he might die.” He hopes for death, but not for the one with which Jezebel had threatened him, that is, the one that would have given the prophets of Baal the pretext to say that Baal had defeated the God of Israel, otherwise he would have never abandoned his servant in such a danger: therefore he had forsaken him by force.

To be sure, it was not a woman that such a great prophet was fleeing, but it was this world. And it was not death that he feared, for he offered himself to the one that searched for him and said to the Lord, “Take my soul.” He endured a weariness of this life, not a desire for it, but he was fleeing worldly enticement and the contagion of filthy conduct and the impious acts of an unholy and sinful generation.

Elijah, whom John the Baptist followed in spirit and virtue and who caused fire to fall from heaven and the waters of the Jordan to part by his prayers, was afraid of Jezebel and fled, and exhausted, he sat down in the wilderness under a tree, and, wearied from walking, he prayed for death, saying, “It is enough for me, Lord, take away my soul, for I am no better than my ancestors.” Who can deny that he was a just man? And yet fear, not to mention of a woman, but of a human being, proceeds from a disturbance of the soul, which cannot be faultless, as David says: “The Lord is my helper; I will not fear what people can do to me.”

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.

A day's journey into the wilderness - Probably in his way to Mount Horeb. See Kg1 19:8. Juniper tree - A tree that afforded him a shade from the scorching sun. It is enough - I have lived long enough! I can do no more good among this people; let me now end my days.

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.

HE IS COMFORTED BY AN ANGEL. (Kg1 19:4-18) went a day's journey into the wilderness--on the way from Beer-sheba to Horeb--a wide expanse of sand hills, covered with the retem (not juniper, but broom shrubs), whose tall and spreading branches, with their white leaves, afford a very cheering and refreshing shade. His gracious God did not lose sight of His fugitive servant, but watched over him, and, miraculously ministering to his wants, enabled him, in a better but not wholly right frame of mind, by virtue of that supernatural supply, to complete his contemplated journey. In the solitude of Sinai, God appeared to instruct him. "What doest thou here, Elijah?" was a searching question addressed to one who had been called to so arduous and urgent a mission as his. By an awful exhibition of divine power, he was made aware of the divine speaker who addressed him; his attention was arrested, his petulance was silenced, his heart was touched, and he was bid without delay return to the land of Israel, and prosecute the Lord's work there. To convince him that an idolatrous nation will not be unpunished, He commissions him to anoint three persons who were destined in Providence to avenge God's controversy with the people of Israel. Anointing is used synonymously with appointment (Jdg 9:8), and is applied to all named, although Jehu alone had the consecrated oil poured over his head. They were all three destined to be eminent instruments in achieving the destruction of idolaters, though in different ways. But of the three commissions, Elijah personally executed only one; namely, the call of Elisha to be his assistant and successor [Kg1 19:19], and by him the other two were accomplished (Kg2 8:7-13; Kg2 9:1-10). Having thus satisfied the fiery zeal of the erring but sincere and pious prophet, the Lord proceeded to correct the erroneous impression under which Elijah had been laboring, of his being the sole adherent of the true religion in the land; for God, who seeth in secret, and knew all that were His, knew that there were seven thousand persons who had not done homage (literally, "kissed the hand") to Baal.