When he saw that, he arose, and ran for his life, and came to Beersheba, which belongs to Judah, and left his servant there.
Parallel Translations
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When he saw that, he arose, and ran for his life, and came to Beersheba, which belongs to Judah, and left his servant there.
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And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there.
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And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there.
Cross-references (9)
Passages linked to 1 Kings 19:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 21:31 Therefore he called that place Beersheba, because they both swore an oath there.
- Matthew 26:56 But all this has happened that the Scriptures of the prophets might be fulfilled.” Then all the disciples left him and fled.
- Matthew 26:70-74 But he denied it before them all, saying, “I don’t know what you are talking about.” When he had gone out onto the porch, someone else saw him, and said to those who were there, “This man also was with Jesus of Nazareth.” Again he denied it with an oath, “I don’t know the man.” After a little while those who stood by came and said to Peter, “Surely you are also one of them, for your speech makes you known.” Then he began to curse and to swear, “I don’t know the man!” Immediately the rooster crowed.
- 2 Corinthians 12:7 By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively.
- Genesis 12:12-13 It will happen, when the Egyptians see you, that they will say, ‘This is his wife.’ They will kill me, but they will save you alive. Please say that you are my sister, that it may be well with me for your sake, and that my soul may live because of you.”
- 1 Samuel 27:1 David said in his heart, “I will now perish one day by the hand of Saul. There is nothing better for me than that I should escape into the land of the Philistines; and Saul will despair of me, to seek me any more in all the borders of Israel. So shall I escape out of his hand.”
- 1 Kings 4:25 Judah and Israel lived safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon.
- Isaiah 51:12-13 “I, even I, am he who comforts you. Who are you, that you are afraid of man who shall die, and of the son of man who will be made as grass? Have you forgotten Yahweh your Maker, who stretched out the heavens, and laid the foundations of the earth? Do you live in fear continually all day because of the fury of the oppressor, when he prepares to destroy? Where is the fury of the oppressor?
- Amos 7:12-13 Amaziah also said to Amos, “You seer, go, flee away into the land of Judah, and there eat bread, and prophesy there: but don’t prophesy again any more at Bethel; for it is the king’s sanctuary, and it is a royal house!”
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain Or, whither his mind led him.
Or, whither his mind led him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Ki 19:3 And when he saw [that], he arose,…
1Ki 19:3 And when he saw [that], he arose, and went for his life, and came to Beersheba, which [belongeth] to Judah, and left his servant there.
Ver. 3. That he arose and went for his life.] But better he had stood to his task as a prophet, and answered as Chrysostom did when Eudoxia the Empress threatened him, Go tell her, said he, nil nisi peccatum timeo, I fear nothing but sin; or as Basil did when Valens, the Arian Emperor, sent him word he would be the death of him, I would he would, said he; {a} I shall but go to heaven the sooner. Sed non est omnium placide ferre offensiones et contemnere furores magnatum, saith one; - But it is not so easy a matter to bear the displeasure and slight the rage of great ones. Luther had his fits of fear, though ordinarily he could say, Contemptus est a me Romanus et favor et furor, I care neither for the Pope’s favour nor fury. Elijah, who so lately confronted Ahab, and cut off his Baalites, now trembleth at the threats of a wicked woman, factus seipso imbecillior. Gregory doubteth not to say, that because he began to be tickled with high conceits of himself for the great acts which he had done, he was suffered thus to fear, and to fall beneath himself, for his humiliation. The like we see in Peter, scared by a silly wench; to show us how weak even as water we are, when left never so little to ourselves.
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And left his servant there.] Heb., His boy, as not willing to expose him to the wants of the wilderness, et ut ipse solus secretius fugeret et lateret, and for privacy’s sake.
{a} Eιθε γενοιτο μοι
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Went for his life, i.e. to save his life;…
Went for his life, i.e. to save his life; or, according to his soul, or mind; whereby it may be intimated, that he did not flee from Jezreel by the hand or direction of the Lord, by which he came thither, 1Ki 18:46, but because of his own fear and apprehension of danger; for this may seem to be an act of human frailty. For God had brought him hither, and his presence might seem very necessary here to encourage and engage the king and people to go on to destroy the priests of the groves, and to purge out idolatry; and his withdrawing, as we see, did discourage all the rest, and occasioned their return to idolatry again; and having had such a late and ample experience of God’s all-sufficiency in protecting him against the king and four hundred and fifty of Baal’s priests, and the current of the people incensed against him for the famine, he had little reason to fear the threats of an impotent woman, whom God could cut off in a moment. But Elias was a man subject to like passions as we are, Jam 5:17, which probably is said with respect to his fear and discontent, manifested here and 1Ki 19:4. And lest he should be exalted above measure (which was also Paul’s case, 2Co 12:7) for his eminent gifts, and graces, and miraculous works, God saw fit to withdraw his grace, and to leave him to himself, that he might be sensible of his own impotency and sinfulness, and might not dare to take any part of God’s honour to himself.
Which belonged to Judah; either, first, To the tribe of Judah, according to the first division; for Simeon’s part, in which Beer-sheba was, was afterwards taken out of it. Or, secondly, To the kingdom of Judah.
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Left his servant there; partly, that he might abide there in safety; and partly, that he should wait there till his return: partly, because he would not expose him to those perils and hardships which he expected; and partly, because he desired solitude, that he might more freely converse with God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And when he saw that,.... That her design and…
And when he saw that,.... That her design and resolution were to take away his life; the Septuagint, Vulgate Latin, and Syriac versions read, "and he was afraid"; or frightened; he that had such courage as not to be afraid to meet Ahab, and contend with four hundred and fifty priests of Baal, and in the face of all Israel, who at first were not inclined to take his part, is now terrified at the threats of a single woman; which shows that the spirit and courage he had before were of the Lord, and not of himself; and that those who have the greatest zeal and courage for religion, for God, and his worship, his truths and ordinances, if left to themselves, become weak and timorous; and whether this is the true reading, or not, it was certainly his case by what follows:
he arose and went for his life; fled to save his life, at a time when he was much wanted to encourage and increase the reformation from idolatry, and to preserve the people from relapsing who were converted; and through the miracles that had been wrought by him, and for him, he had great reason to trust in the Lord: or "he went unto", or "according to his own soul" (m); according to his own mind and will, not taking counsel of God, or any direction from him; and so Abarbinel interprets it:
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and came to Beersheba, which belongeth to Judah; to the tribe of Judah; for though it was in the inheritance of Simeon, yet that was within the tribe of Judah, Jos 19:1, or to the kingdom of Judah, over which Jehoshaphat reigned, and so might think himself safe, being out of the dominions of Ahab, and reach of Jezebel; but yet he did not think so, his fears ran so high that he imagined she would send some after him to search for him, and slay him privately, or make interest with Jehoshaphat to deliver him up, there being friendship between him and Ahab; for though this place was eighty four miles from Jezreel, as Bunting (n) computes it, he left it:
and left his servant there; he took him not with him, either lest he should betray him, or rather out of compassion to him, that he might not share in the miseries of life that were like to come upon him.
(m) , Sept. "secundum animam suam", Vatablus, Pagninus. (n) Travels, ut supra. (p. 204.)
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Left his servant - Because he would not expose…
Left his servant - Because he would not expose him to those perils and hardships which he expected: and because he desired solitude, that he might more freely converse with God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. He arose, and went for his life]…
Verse 3. He arose, and went for his life] He saw it was best to give place to this storm, and go to a place of safety. He probably thought that the miracle at Carmel would have been the means of effecting the conversion of the whole court and of the country, but, finding himself mistaken, he is greatly discouraged.
To Beer-sheba] This being at the most southern extremity of the promised land, and under the jurisdiction of the king of Judah, he might suppose himself in a place of safety.
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Left his servant there.] Being alone, he would be the more unlikely to be discovered; besides, he did not wish to risk the life of his servant.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 19:3. And when he saw that, he arose…
1Ki 19:3. And when he saw that, he arose and went for his life — That is, to save his life: whereby may be intimated, that he did not flee from Jezreel by the hand or direction of the Lord, by which he had come thither; but because of his own fear and apprehension of danger. One would have expected, after such a public and sensible manifestation of the glory of God, and such a clear decision of the controversy depending between him and Baal, to the honour of Elijah, the confusion of Baal’s prophets, and the universal satisfaction of the people; after they had seen both fire and water come from heaven at the prayer of Elijah, and both in mercy to them; the one, as it signified the acceptance of their offering; the other as it refreshed their inheritance which was weary; that now they should all, as one man, have returned to the worship of the God of Israel, and taken Elijah for their guide and oracle; that he should from thenceforward have been prime minister of state, and his directions laws both to the king and kingdom: but it is quite otherwise; he is neglected whom God honoured; no respect is paid to him; no care taken of him; but on the contrary, the land of Israel, to which he had been and might have been so great a blessing, is soon made too hot for him. As we do not read of any command from God to Elijah to flee on this occasion, some have been of opinion that it was a great fault in him to do so; and that he ought, by all means, to have ventured all consequences, trusting in the divine protection, and to have pushed the advantage he had gained by his miracle, by endeavouring to lead the people entirely to destroy the worship of Baal, and to restore that of Jehovah. “Shall we praise him for this?” (namely, fleeing for his life,) says Henry; “We praise him not. Where was the courage wherewith he had confronted Ahab and all the prophets of Baal? nay, which kept him by his sacrifice, when the fire of God fell upon it? He that stood undaunted in the midst of the terrors both of heaven and earth, trembles at the impotent menaces of a proud, passionate woman. Lord, what is man? He could not but know that he might be very serviceable to Israel at this juncture; and had all the reason in the world to depend upon God’s protection while he was doing God’s work; yet he flees. In his former danger God had bid him hide himself, (1Ki 17:3,) therefore he supposed he might do it now.” The truth is, as St. James observes, He was a man subject to like passions as we are; and probably it was with a view to this part of his behaviour, that the apostle made that reflection. Elijah knew Jezebel, that she was fierce, cruel, vindictive, and implacable; that in slaying the priests of Baal he had incurred her displeasure; and that to revenge herself she had all the power of the kingdom under her command. These notions made such an impression upon his spirits, as deprived him of that manly resolution, otherwise so remarkable: nor was there wanting a wise design of Providence, in suffering this timidity to fall upon his servant; it was to show him his natural imbecility, and the necessity he had at all times of the divine assistance, which alone could fortify him with a spirit of intrepidity. It was to suppress all the little sentiments of pride and arrogance which might possibly arise in his breast upon the contemplation of the gifts and graces bestowed on him, and the many great miracles which were wrought by his hands; that if he did glory he might glory in the Lord, and not dare to take any part of his honour to himself. See 2Co 12:7.” — Calmet and Dodd. And came to Beer-sheeba and left his servant there — Because he would not expose him to those perils and hardships which he expected; and because he desired solitude, that he might more freely converse with God.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The rapid movement of the original is very striking.…
The rapid movement of the original is very striking. “And he saw (or, “feared,” as some read), and he rose, and he went, etc.” The fear and flight of Elijah are very remarkable. Jezebel’s threat alone, had not, in all probability, produced the extraordinary change but, partly, physical reaction from the over-excitement of the preceding day; and, partly, internal disquietude and doubt as to the wisdom of the course which he had adopted.
Beer-sheba is about 95 miles from Jezreel, on the very borders of the desert et-Tih. Elijah cannot possibly have reached it until the close of the second day. It seems implied that he traveled both night and day, and did not rest until he arrived thus far on his way. It was one of the towns assigned to the tribe of Simeon Jos 19:2. The Simeonites were, however, by this time absorbed into Judah.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Afraid. Hebrew, "he saw, arose, and went for his…
Afraid. Hebrew, "he saw, arose, and went for his life." (Haydock) --- He was aware of a woman’s anger, Ecclesiasticus xxv. 23. Though he goes intrepidly to meet Achab, he flees before a woman, God being desirous that he should exercise humility, (Theodoret, q. 57, &c.) though some think that he had given way to a secret fault; (Calmet) which is a groundless assertion. (Haydock) --- He must confess that all his strength is from above. (Tirinus) --- Mind, to escape notice. (Menochius) --- Bersabee, at the southern extremity of the kingdom of Juda, perhaps fifty leagues from Samaria, and five more from Jezrahel. (Calmet) --- Servant, the boy whom he had raised to life. (Abulensis)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 3. When he saw — Saw how things stood;…
3. When he saw — Saw how things stood; saw the storm coming because of Ahab’s instability and lack of moral courage and firm principle to rule his house, and silence the rage of Jezebel.
He arose, and went for his life — Strange spectacle! the man at whose word but yesterday the life of Jehovah miraculously fell, and four hundred and fifty false prophets were slain, now flies for his life before the threat of an idolatrous queen! Jehovah seems to have left him for a season to himself. Perhaps there was danger that, like the apostle, he might become exalted above measure by the abundance of revelations and of power which were manifested through him, (2Co_12:7,) and it was needful to remind him by an impressive experience that he was still a man encompassed with human passions and infirmities. To many it may seem that a great opportunity to reform the worship of the kingdom was lost by Elijah’s flight. The people were convinced. Ahab was awed to reverent silence and submission. Only Jezebel and her Asherah priests seem to have remained an obstacle in the way of reform; and how easily might they have been removed by the Divine power which had already wrought such wonders! So we might judge. But there is a point beyond which Divine power will not multiply miracles, and the turning-point here was the instability of Ahab. He had the power, and ought to have shown the courage, to silence the ravings of his impious wife, and to command his household and the whole kingdom to keep the way of the Lord. But he was governed by his wife, became false to his deepest convictions of truth, and Jehovah would proceed no further at that time to magnify his name. But the moral lessons of the scene at Carmel have never been lost. Though failing to reform the king and the nation, they speak to every after age, and form a part of that Divine revelation which claims the admiration and reverence of all that desire to know and worship the true God.
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Beersheba — The southern extremity of the Promised Land, and the home of the patriarchs.
Which belongeth to Judah — It was originally assigned to the tribe of Simeon, (Jos_19:2;) whence it appears that the tribe had now become largely absorbed in the tribe of Judah.
Left his servant — He would be entirely alone; and in that utter solitude to which he fled, in which he might suffer hunger and many dangers, he wished to have no partaker of his sufferings.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. And when he saw that] The LXX. reading…
3. And when he saw that] The LXX. reading וַיִרָא instead of the text וַיַרָא renders by καὶ ἐφοβήθη, ‘and he was afraid.’ And this makes a good sense. But it is not necessary. Elijah saw (mentally) from the message which came to him, that he must be gone, if he would save his life. Moreover after the verb ‘to fear’ there usually follows a mention of the person who is feared.
and went for his life] i.e. To make sure of saving his life. It was no part of his duty to expose himself to unnecessary peril. The same phrase is found in 2Ki_7:7 and nearly the same in Gen_19:17. The Vulgate rendering ‘quocunque eum ferebat voluntas’ ‘wherever he felt inclined’ is certainly not what is meant.
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and came to Beer-sheba, which belongeth to Judah] Beer-sheba was in the tribe of Simeon (see Jos_19:2), though in Jos_15:28 it is included among the uttermost cities of Judah. Here ‘which belongeth to Judah’ signifies ‘which is part of the kingdom of Judah.’ Elijah had thus escaped from Ahab’s dominions. The use of such a phrase shews that the writer of this narrative was an Israelite.
and left his servant there] The servant (according to Jewish tradition, the son of the widow of Zarephath) must have attended on him from Carmel to Jezreel, and from thence to the south of Judah. The prophet now desires solitude, and so dismisses him. In the need of spiritual communion with God no companion is desired. Even Jesus himself said to His disciples ‘Sit ye here, while I go and pray yonder’ (Mat_26:36).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) He arose, and went for his life.—The sudden…
(3) He arose, and went for his life.—The sudden reaction of disappointment and despondency, strange as it seems to superficial observation, is eminently characteristic of an impulsive and vehement nature. His blow had been struck, as he thought, triumphantly. Now the power of cool unrelenting antagonism makes itself felt, unshaken and only embittered by all that had passed. On Ahab and the people he knows that he cannot rely; so once more he flees for his life.
Beer-sheba. (See Gen_21:14; Gen_21:33; Gen_22:19; Gen_28:10; Gen_46:1, &c.)—This frontier town of Palestine to the south is little mentioned after the patriarchal time. The note that “it belonged to Judah” is, perhaps, significant. Judah was now in half-dependent alliance with Israel; even under Jehoshaphat, Elijah might not be safe there, though his servant—traditionally the son of the widow of Zarephath—might stay without danger.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And when he saw that Heb. and he saw…
And when he saw that Heb. and he saw and arose, etc. But the LXX has kaiqh, and the Vulgate timuit, and it is to be observed that this meaning, and he feared," can be extracted from this word aryw without any change of radicals, for the full form ar; yyi is occasionally abbreviated into ar; yi; see 1Sa_18:12 1Sa_21:13; 2Ki_17:28. A few MSS. have here arYyw and it certainly suits the context better. Bahr, who interprets, "he saw how matters stood," i.e., that she meant him to flee, is not justified in asserting that this expression would require an accusative of the person feared. (See, e.g., Gen_3:10 Gen_15:1 Gen_18:15) Both he and Keil furthermore object to this interpretation that it is contrary to actual fact, neither of them being willing to allow that Elijah was afraid. Bahr says it is inconceivable that the man who had that day faced alone king and priests and the entire people should have become all at once afraid of a bad woman, and he explains Elijah"s flight as caused by the discovery that he could not carryon his work of reformation, and by the absence of any intimation (like that of 1Ki_18:1) that he was to stay and hazard his life. But apart from the fact that we are distinctly told that he "went for his life" (cf. vers. 4, 10), and that his flight seems to have been instant and hurried, history tells of many great souls, hardly less brave than Elijah"s, which have succumbed to a sudden panic. Anyhow, it is evident that for the moment Elijah had lost faith in God, otherwise he would certainly have waited for the "word of the Lord," which had hitherto invariably guided his movements. (1Ki_17:2, 8 18:1) No doubt other emotions besides that of fear were struggling in his breast, and prominent among these was the feeling of profound disappointment and mortification. It is clear that he had hoped that the "day of Carmel" would turn the heart of the entire nation back again, (1Ki_18:37) and the great shout of ver. 39, and the subsequent execution, at his command, of the men who had deceived and depraved the people, might well justify the most sanguine expectations. We can readily imagine, consequently, how, especially after the excitement and fatigues of that day, the threatening and defiant message of the queen would seem the death blow of his hopes, and how, utterly dispirited and broken down, he lost all trust, all faith, and, while fleeing for his life, "requested for himself that he might die" (ver. 4), he arose, and went for his life Keil is compelled, by his refusal to allow that Elijah was actuated by fear, to render these words, "went to commit his soul to God in the solitude of the desert." But the men meaning is settled for us by the like expression in 2Ki_7:7; nor doescein Jer_44:7 lend any support to Keil"s view. Gesenius compares tre peri yuchv. Od. 9:423. The A.V exactly represents the meaning, and came to Beer-sheba Gen_21:31 Gen_26:33. The southern boundary of Palestine (Jos_15:28; 2Sa_24:7; Jud_1:20:1; 1Ch_21:2, etc.) allotted to the tribe of Simeon, (Jos_19:2) which tribe, we gather from this passage, (see 2Ch_19:4) was now absorbed in the southern kingdom. (See note on ch. 11:31.) Wordsworth suggests that "perhaps he resorted to Beer-sheba in order to strengthen his faith with the recollection of the patriarchs who had dwelt there," etc. But if that had been his object, a journey to the place was hardly necessary, and it is clear that he only passed through it on his way to Mount Sinai. "Beer-sheba was about 95 miles from Jezreel Rawlinson, who adds that Elijah cannot have reached it till the close of the second day. But we must remember that his pace would be regulated by the powers of his servant, probably a mere lad (LXX paidarion), so that it is hardly likely he could travel day and night without stopping to rest, which belongeth to Judah It is part of Keil"s argument in proof that Elijah did not flee from fear of Jezebel, that, had such been the case, he would have remained in the kingdom of Judah, where he would have enjoyed the protection of Jehoshaphat. But it is by no means certain that this prince, considering his close alliance with Ahab (1Ki_22:4 1Ki_18:10; 2Ki_8:18; 2Ch_18:1) would have sheltered the prophet. Indeed, it is remarkable, as Blunt has well pointed out (Coincid. pp. 183, 184), that the prophet never took refuge in the southern kingdom. At one time he found a sanctuary beyond the Jordan; at another in the kingdom of Tyre, but never in the realm of Jehoshaphat. When he does come in haste to Beer-sheba, "it is after a manner which bespeaks his reluctance to set foot within that territory, even more than if he had evaded it altogether." The reason partly was, no doubt, as Wordsworth says, that his mission was to idolatrous Israel. Judah had both priests and prophets of its own, and left his servant There is no warrant for the assertion (Stanley) that "one only of that vast assembly remained faithful to him, the Zidonian boy of Zarephath." The identity of this boy with the servant is by no means certain; nor is the defection of the people at all proven there. Probably because he wished to be alone with God; possibly because the boy was then too exhausted to go further, and there was no reason why he should be subjected to the uncertainties and privations of desert life; hardly for the security of both (Blunt). It is perhaps implied, however, that the kingdom of Judah, though not a safe abode for him, would be for his servant. When we remember that this servant never rejoined him, but that presently Elisha took his place, we can scarcely help wondering whether he was afraid to accompany Elijah any longer. (cf. Act_15:38)
He arose and went for his life." Elijah, the intrepid apostle of Carmel, who had met the king without fear and faced the four hundred Baal prophets, and stood alone contra mundum, is seized with panic fear. The champion of the morning becomes the coward of the evening. We may well exclaim here, Quantum mutatus ab illo! well ask, "Lord, what is man?" Some have called man a demigod; have seen in him "the peer of the angels." "What a piece of work," says Hamlet, "is man! how noble in reason! how infinite in faculties! in form and moving how express and admirable! in action how like an angel! in apprehension how like a god!" In Elijah we see man at his best. He was one of the "first three." He is distinguished even from his brother prophets by the work he was called to do, by the powers with which he was entrusted, by the grace given to him, the care taken of him, the triumphant end granted to him. But how weak and unworthy does this elect messenger of God now appear. "Should such a man as I am flee?" (Neh_6:11) "How are the mighty fallen!" How completely he is the sport of circumstances; how full of contradictions his conduct. At one moment he flees for his life; at the next he requests for himself that he may die. "Doth be wish to be rid of his life because he feared to lose it?" (Hall.) Yesterday strong in faith, fearing neither man nor devil; today trembling before a woman, wretched and despairing. But more than that, we find him impatient, petulant, proud, arraigning the providence and wisdom of God. "Take away my life," this is the cry of a mortified ambition; of one who cannot trust himself in God"s hands any longer. "I am not better than my fathers." What do these words reveal, but that he had thought himself better than they; that he had been "exalted above measure through the abundance of revelations"? (2Co_12:7) And this is Elijah, the restorer of the law, the express ambassador of heaven. It is well said that he was "a man subject to like passions as we are". (Jam_5:18) "I have seen an end of all perfection." Here is humanity at its best, and how poor and weak it is. If man is "the glory" he is also "the scandal of the universe.
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Chaos of passions, passions all confused, Still by himself abused or disabused, Created half to rise and half to fall, Great lord of all things, yet a prey to all: Sole judge of truth, in endless error hurled, The glory, jest, and riddle of the world.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain He arose and went for his life.
1Ki_19:3-18
He arose and went for his life.
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The flight into the wilderness
This is a sad sequel to the triumph on Mount Carmel. Elijah had forgotten Jezebel. Not present herself on Mount Carmel, she had received with sceptical scorn the reports which had reached her. The fire from heaven she looked upon as a mere conjurers trick. The rain following the prophets prayer was a mere coincidence, and, like all others who speak so glibly of coincidences, she never asked what power had made the two events coincide. So she felt utter contempt for the cowards who had stood by while her prophets were butchered by a madman. In a passionate fury she declared that she was no turncoat to forsake the gods of her fathers at the bidding of a wild Bedouin. If no one else had the courage to withstand Elijah, she would do it herself. So the letter was sent which made the prophet flee. Are we not all in danger of repeating Elijahs mistake, and forgetting our chief adversary? We reckon with the opposing forces that we can see, but we forget the unseen array of principalities and powers whose hostility is implacable, who with deadly craft and subtlety wait for our unguarded hours. Elijah, too, had taken his eyes off God. When he saw that, he arose, and went for his life. It is impossible for us to justify his flight. He acted in a panic. There was no waiting for Divine guidance. Oh, the sad pity of it! A moments reflection would have changed the whole aspect of affairs. Fear not, only believe. Jezebel may rage, but Jehovah lives. One such word--a child might have spoken it--and the prophets faith would have leaped up, his old courage would have returned; and instead of fleeing from Jezreel, he might have driven Jezebel out of the kingdom. But why were his eyes off God? I think because, though to a certain extent unconsciously, his eyes were upon himself. It is enough; now, O Lord, take away my life; for I am not better than my fathers. Had he thought that he was? Had tie been uplifted at the success God had given him? Had he thought that the shouts of the people would end the conflict? We must not judge him unkindly. Gods first care was to give him rest and sleep. Overwrought nerves, a tired brain, and physical exhaustion, had much to do with the prophets fall. The meeting with Ahab; the preparation for the contest; the strain of the conflict itself, with its tremendous output of faith and prayer; the excitement of the grim work of judgment; the fatigue of the long, quick run to Jezreel--had left the prophet in a state of physical tension, which nothing but calm, trustful confidence in God could have endured. Much of the low spirits and unbelief among Christians to-day is the result of rush and overstrain. And after this Elijah was not left without a congenial friend and companion. Elisha was called from the plough to follow him and to minister unto him; for it is not good for man to be alone. Solitude, while a real means of grace, may easily become a means of sore temptation. Just as Queen Eleanor was said to suck the poison from her husbands wounds (thus saving his life), so the sympathy and love of wife or sister or brothers in arms are most effective in removing the sting and virus from lifes sorrows and temptations. If Elijah had had Elisha at his right hand, he would not surely have forgotten God. Let us value our Christian fellowship. (F. S. Webster, M. A.)
The flight to the wilderness
1. We may well learn, from this sad crisis in Elijahs history, the lesson of our own weakness, and our dependence on Gods grace. In the Divine life, often the most dangerous and perilous time for the believer, is after a season of great enlargement; when he is saying to himself, My mountain standeth strong. The spiritual armour is loosely worn;--he gets supine after the flush of victory: the bold, bounding river, that we have just witnessed taking leap after leap in successive cataracts, loses itself in the low, marshy swamps of self-confidence.
2. Beware of taking any step without the Divine sanction. Let us be careful not to follow our own paths; not to take any solemn and important step unless it be divinely owned and recognised. In all thy ways acknowledge Him, and He shall direct thy paths. Blessed is the man whose strength is in Thee, in whose heart are Thy ways.
3. Beware of murmuring under trial. Each of us has, or may yet have, his day of trial--sickness, bereavement, crushed hopes, bitter disappointments, crossed wishes--stings and arrows from quarters least expected. How are we to meet them? Are we to give way to peevish, fretful repining? Are we to say, I am wearied of life. I would I were done with all this wretchedness. What pleasure is existence to this wounded, harassed, smitten spirit? Nay, take courage. It is not enough. The Lord has work for you still to do. It is not for you, but for Him, to say, at His own appointed time, as He said to Hezekiah, Thou shalt die, and not live. If we have ever been guilty of uttering such a rash prayer as that of Elijah--Take away my life let us be thankful God has not given us the fulfilment of our own wish--the ratification of our own desire--and allowed us to die, unmeet and unprepared! (J. R. Macduff, D. D.)
Loneliness in religious depression
I. Religious depression following great public excitement.
1. It is a natural reaction. As a matter of mental and moral law, such depression must follow such excitement.
2. It is a needful discipline. Continual conquests on Carmel would not be good for the prophets own soul. He must have sometimes more of introspection and self-communing and less of challenge of foes, or of the applause of friends.
II. Religious depression producing the feeling of utter loneliness. Under the juniper-tree he longs to sob out his life and afterwards thrice over utters the pathetic alone, alone, alone.
III. Religious depression causing mistaken views of life. He, in his present passing loneliness, had two wrong notions clouding his vision. He thought, first of all, that his life-work had been a failure, whereas he had stirred the religious life of the people to its very centre, and his name ever lives as a symbol of heroic single-handed conflict with evil.
2. And he supposed the generation of godly seers was extinct. This mood of mind often leads men to see failure written on their labours, and to feel the number of the Christly a narrow instead of an ever-widening circle of men and women and children.
IV. Religious depression divinely removed by fitting means. Here Elijah was lifted from his depression through the instrumentality--
1. Of nature.
2. Of new occupation. There was fresh work to be done.
3. Fresh companionship. An Elisha was waiting for him.
4. Unveiling of forgotten facts. In the existence of the 7000 faithful men there was a fact of hope and encouragement he had forgotten. So every exiled spirit needs, and, if true to God, has, an Apocalypse. (U. R. Thomas.)
How the mighty fell
I. His physical strength and nervous energy were completely overtaxed. We are fearfully and wonderfully made; and our inner life is very sensitive to our outward conditions. It has been truly said, that the most trivial causes--a heated room, a sunless day, want of exercise; or a northern aspect--will make all the difference between happiness and unhappiness; between faith and doubt; between courage and indecision. Many who send for the religious teacher would be wiser if they sent for their physician.
II. He was keenly sensitive to his lonely position. I only am left. Some men are born to loneliness. It is the penalty of true greatness. At such a time the human spirit is apt to falter, unless it is sustained by an heroic purpose, and by an unfaltering faith. The shadow of that loneliness fell dark on the spirit of our Divine Master Himself when He said: Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave Me alone; and yet I am not alone, because the Father is with Me. If our Lord shrank in the penumbra of that great eclipse, it is not wonderful that Elijah cowered in its darksome gloom.
III. He looked away from God to circumstances. Up to that moment Elijah had been animated by a most splendid faith, because he had never lost sight of God. He endured as seeing Him who is invisible. Faith always thrives when God occupies the whole field of vision. Let us refuse to look at circumstances, though they roll before us as a Red Sea, and howl around us like a storm. Circumstances, natural impossibilities, difficulties, are nothing in the estimation of the soul that is occupied with God. They are as the small dust that settles on a scale, and is not considered in the measurement of weight. O men of God, get you up into the high mountain, from which you may obtain a good view of the glorious Land of Promise; and refuse to have your gaze diverted by men or things below! (F. B. Meyer, M. A.)
Elijah in the wilderness
I. Elijahs weakness.
1. He was a man of like passions with us. He failed in the point wherein he was strongest, as Abraham, Moses, Job, Peter, and others have done.
2. He suffered from a terrible reaction. Those who go up go down.
3. He suffered grievous disappointment, for Ahab was still under Jezebels sway, and she was seeking his life.
4. His wish was folly: O Lord, take away my life. He fled from death, and yet prayed for death! He was never to die. How unwise are our prayers when our spirits sink.
5. His reason for the wish was untrue.
II. Gods tenderness to him.
1. He allowed him to sleep. This was better than medicine, or inward rebuke, or spiritual instruction.
2. He fed him with food convenient and miraculously nourishing.
3. He made him perceive angelic care: An angel touched him.
4. He allowed him to tell his grief (verse 10). This is often the readiest relief. He stated his case, and in doing so eased his mind.
5. He revealed Himself and His ways. The wind, earthquake, fire, and still small voice were voices from God.
6. He told him good news: Yet I have left me seven thousand in Israel. His sense of loneliness was thus removed.
7. He gave him more to do--to anoint others, by whom the Lords purposes of chastisement and instruction should be carried on.
Let us learn some useful lessons.
1. It is seldom right to pray to die. We may not destroy our own lives, nor ask the Lord to do so.
2. For the sinner t is never right to seek to die; for death to him is hell!
3. For the saint it is allowable only within bounds.
4. When we do wish to die, the reason must not be impatient, petulant, proud, insolent.
5. We have no idea of what is in store for us in this life. We may yet see the cause prosper and ourselves successful.
6. In any case, let us trust in the Lord and do good, and we need not be afraid. (C. H. Spurgeon.)
The despondent prophet
I. The prophets despondency.
1. Its intensity. For the time his depression seems almost overwhelming. Why this: that we must not expect that the sincerest piety, or the highest service for God, will preclude the possibility of our being bowed down beneath the burden of depression and discouragement. It may consist with genuine religiousness to be so circumstanced. Those children of God, in old time, whose faith rose to the loftiest altitudes, and whose courage paled not before the extremest perils, knew well the painfulness of such experience. It is well for us to bear in mind that the ground of spiritual security is distinct and separate from any state of mere feeling. Frames are uncertain, fluctuating, affected by innumerable causes over which our control is but limited, and must not, therefore, be made to determine character, standing, safety before God. The heart may sink when the souls grasp is the strongest.
2. The causes of the prophets despondency. People forget the closeness of the connection that subsists between their material and their spiritual part, and often connect with an imagined wrong condition of the latter, what more properly belongs to a morbid or deranged state of the former. They send for the minister, when they ought to send for the physician. They charge upon the mind a fault that really attaches to the body. Not even religion can cure some persons of melancholy; they are gloomy or pensive by natural temperament, and must await the resurrection-morn to be made otherwise,
3. Its effects upon his conduct. It had led him from the scene of actual service, bold and faithful testimony, earnest confronting of Jehovahs foes, to hide himself in wilderness solitudes.
II. Gods method of relief.
1. God recruits his exhausted strength by a timely supply of sustenance.
2. But observe, again, in Gods method of relief, that He rouses His servant to exertion. Having afforded Him needful refreshment and repose, He gives him work to do; He bids him journey to the distant Mount of Horeb.
3. Gods method of relief includes a manifestation of Himself in glory and grace. The journey to Horeb was not its own end. Elijah was brought thither that he might commune with Deity.
4. In Gods method of relief there was a correction of the prophets misjudgment, as to the effects of his own labours, and the cause of truth. He had thought that he had laboured in vain, and spent his strength for nought, and in vain. (C. M. Merry)
Elijahs depression
The best of men have their defects, but do not despise them on that account; just as we dont despise a mountain because there are rifts in its side, or the sun because there are spots on its face.
I. Some of the causes of Elijahs depression.
1. Physical weakness.
2. Rampant wickedness.
3. Want of occupation.
4. The apparent failure of his mission.
II. What lessons should this subject teach us?
1. That great men are subject to sudden changes in their mental moods.
2. That these seasons of depression do not unchristianise a man. John Bunyan tells us that the pilgrims were as surely progressing towards the Celestial City, when climbing the hill Difficulty, passing through the valley of Humiliation, and engaged in a hand-to-hand encounter with Apollyon, as when transported with the visions of the Delectable Mountains, fanned with the balmy breezes, and regaled with the fragrant odours of the land of Beulah, where the sun always shines. If needs be, says Peter, ye are in heaviness through manifold temptations.
3. That God comes to the succour of His servants in seasons of depression.
4. Severe trials are fruitful of good to Gods people.
5. That labour is an essential condition of enjoyment. (H. Woodcock.)
Avoiding the shadows
I looked from my window this morning across the fields. I noticed a dwelling-house whose roof was exposed to the early and cheerful sun. There had been a storm in the night, and snow covered the roof. In an hour the warmth of the sun had melted it, save where the shadow of the chimney fell. That long, dark shade kept firm grasp of the iciness. It gave me a morning lesson, like a text from Scripture. The ice of our lives lingers only where the shadow is. If we have no Christly warmth, it is because we live in the dark. If our love is chilled and our nature sluggish, there is something between us and the light. What then? We must go forth from shadows. The sun shines and its beams are full of life. If we walk in this life the ice will melt, and instead of deathly conditions, we shall become rivers of living water. Christ is the Sun. Shadows do not belong to us. They savour of death. The one aim of God is to make us children of life and light; then follows holy fellowship and hallowed communion. (A. Caldwell.)
Discouragement
I remember a good many years ago I got very much depressed because the Lord, I thought, hadnt blessed my ministry. I was cast down, and used to talk discouragingly of what was being done. There was not any life in my ministry, and this went on for three months. One Monday, when I was in the valley, and very much cast down, I met a friend who was on the hilltop and exceedingly elated. He said he had had a grand Sunday; what had I? Oh! I said, I had not a good one. Much power? No. What did you preach about? Oh, I preached about Noah. I said, How did you get on? Oh, grandly. Did you ever study up Noah? I said I thought I knew all about Noah, for there are only a few verses about him. Oh, if you havent studied up Noah you ought to do it. Hes a wonderful character. After he left I got out my Bible, and read all I could find about Noah, and while I was reading this thought came to me: Here is this man who was a preacher of righteousness for one hundred and twenty years, and yet never had a convert outside his own family. I went to the prayer-meeting after that; and there was a man, who had just come from a town in Illinois, who spoke of one hundred young converts. Why, I said, what would Noah have said if he had one hundred converts, and yet Noah didnt get discouraged! Then a man right close to me got up, and he was trembling. My friend, he said, I wish you would pray for me. I said to myself: What would Noah have given if he had heard that during those one hundred and twenty years, and yet he never heard the voice of an inquirer--not one. Still, he didnt get discouraged. (D. L. Moody.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 19:3 Elijah was afraid: The NLT follows the Greek…
19:3 Elijah was afraid: The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of wayyira’ (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (wayyare’)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • Beersheba lay at the southern end of the country. A familiar formula described the limits of the land as “from Dan . . . to Beersheba” (4:25; 2 Sam 24:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.