mh_parser/vol_split/11 - 1Kings/Chapter 17.xml

<div2 id="iKi.xviii" n="xviii" next="iKi.xix" prev="iKi.xvii" progress="58.17%" title="Chapter XVII">
<h2 id="iKi.xviii-p0.1">F I R S T   K I N G S</h2>
<h3 id="iKi.xviii-p0.2">CHAP. XVII.</h3>
<p class="intro" id="iKi.xviii-p1">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, <scripRef id="iKi.xviii-p1.1" osisRef="Bible:1Kgs.17.1" parsed="|1Kgs|17|1|0|0" passage="1Ki 17:1">ver. 1</scripRef>. II. The provision made for him in
that famine, 1. By the ravens at the brook Cherith, <scripRef id="iKi.xviii-p1.2" osisRef="Bible:1Kgs.17.2-1Kgs.17.7" parsed="|1Kgs|17|2|17|7" passage="1Ki 17:2-7">ver. 2-7</scripRef>. 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, <scripRef id="iKi.xviii-p1.3" osisRef="Bible:1Kgs.17.8-1Kgs.17.16" parsed="|1Kgs|17|8|17|16" passage="1Ki 17:8-16">ver. 8-16</scripRef>. (2.) He
raised her dead son to life, <scripRef id="iKi.xviii-p1.4" osisRef="Bible:1Kgs.17.17-1Kgs.17.24" parsed="|1Kgs|17|17|17|24" passage="1Ki 17:17-24">ver.
17-24</scripRef>. Thus his story begins with judgments and
miracles, designed to awaken that stupid generation that had to
deeply corrupted themselves.</p>
<scripCom id="iKi.xviii-p0.1_1" osisRef="Bible:1Kgs.17" parsed="|1Kgs|17|0|0|0" passage="1Ki 17" type="Commentary"/>
<scripCom id="iKi.xviii-p0.2_1" osisRef="Bible:1Kgs.17.1-1Kgs.17.7" parsed="|1Kgs|17|1|17|7" passage="1Ki 17:1-7" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.17.1-1Kgs.17.7">
<h4 id="iKi.xviii-p1.7">Elijah's First Prophecy; Elijah Fed by
Ravens. (<span class="smallcaps" id="iKi.xviii-p1.8">b. c.</span> 910.)</h4>
<p class="passage" id="iKi.xviii-p2">1 And Elijah the Tishbite, <i>who was</i> of the
inhabitants of Gilead, said unto Ahab, <i>As</i> the <span class="smallcaps" id="iKi.xviii-p2.1">Lord</span> God of Israel liveth, before whom I stand,
there shall not be dew nor rain these years, but according to my
word.   2 And the word of the <span class="smallcaps" id="iKi.xviii-p2.2">Lord</span> came unto him, saying,   3 Get thee
hence, and turn thee eastward, and hide thyself by the brook
Cherith, that <i>is</i> before Jordan.   4 And it shall be,
<i>that</i> thou shalt drink of the brook; and I have commanded the
ravens to feed thee there.   5 So he went and did according
unto the word of the <span class="smallcaps" id="iKi.xviii-p2.3">Lord</span>: for he
went and dwelt by the brook Cherith, that <i>is</i> before Jordan.
  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.
  7 And it came to pass after a while, that the brook dried
up, because there had been no rain in the land.</p>
<p class="indent" id="iKi.xviii-p3">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 <i>he was a
man subject to like passions as we are</i> (<scripRef id="iKi.xviii-p3.1" osisRef="Bible:Jas.5.17" parsed="|Jas|5|17|0|0" passage="Jam 5:17">James v. 17</scripRef>), 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:
<i>Elijahu—"My God Jehovah is he</i>" (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 <i>of the inhabitants of Gilead,</i> 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 <i>Tishbite</i> from Thisbe, a town in that country. Two things
we have an account of here in the beginning of his story:—</p>
<p class="indent" id="iKi.xviii-p4">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
<i>neither dew nor rain for some years,</i> none but <i>according
to my word,</i> 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, <scripRef id="iKi.xviii-p4.1" osisRef="Bible:Jas.5.17-Jas.5.18" parsed="|Jas|5|17|5|18" passage="Jam 5:17,18">James v. 17, 18</scripRef>.
He prayed earnestly (in a holy indignation at Israel's apostasy,
and a holy zeal for the glory of God, whose judgments were defied)
<i>that it might not rain;</i> and, according to his prayers, the
heavens became as brass, till he <i>prayed again that it might
rain.</i> In allusion to this story it is said of God's witnesses
(<scripRef id="iKi.xviii-p4.2" osisRef="Bible:Rev.11.6" parsed="|Rev|11|6|0|0" passage="Re 11:6">Rev. xi. 6</scripRef>), <i>These have
power to shut heaven, that it rain not in the days of their
prophecy.</i> Elijah lets Ahab know, 1. That <i>the Lord
Jehovah</i> is the <i>God of Israel,</i> whom he had forsaken. 2.
That he is a <i>living God,</i> 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
<i>before whom I stand,</i> to minister to him," or "whom I 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
<i>are there any of the vanities of the heathen that can give
rain?</i> <scripRef id="iKi.xviii-p4.3" osisRef="Bible:Jer.14.22" parsed="|Jer|14|22|0|0" passage="Jer 14:22">Jer. xiv. 22</scripRef>),
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—<i>As the Lord God of Israel liveth,</i> 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 <i>according to my word.</i>
With what dignity does he speak when he speaks in God's name, as
one who well understood that commission of a prophet (<scripRef id="iKi.xviii-p4.4" osisRef="Bible:Jer.1.10" parsed="|Jer|1|10|0|0" passage="Jer 1:10">Jer. i. 10</scripRef>), <i>I have set thee over
the nations and over the kingdoms.</i> See the power of prayer and
the truth of God's word; for he performeth the counsel of his
messengers.</p>
<p class="indent" id="iKi.xviii-p5">II. How he was himself taken care of in
that famine. 1. How he was hidden. God bade him <i>go and hide
himself by the brook Cherith,</i> <scripRef id="iKi.xviii-p5.1" osisRef="Bible:1Kgs.17.3" parsed="|1Kgs|17|3|0|0" passage="1Ki 17:3"><i>v.</i> 3</scripRef>. 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 <i>according to his
word.</i> When God <i>speaks concerning a nation, to pluck up and
destroy,</i> 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 <i>send rain upon the earth</i> then he bade
Elijah go and <i>show himself to Ahab,</i> <scripRef id="iKi.xviii-p5.2" osisRef="Bible:1Kgs.18.1" parsed="|1Kgs|18|1|0|0" passage="1Ki 18:1"><i>ch.</i> xviii. 1</scripRef>. 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 <i>verily
he shall be fed, in the day of famine he shall be satisfied.</i>
When the woman, the church, is <i>driven into the wilderness,</i>
care is 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 <scripRef id="iKi.xviii-p5.3" osisRef="Bible:Rev.12.6 Bible:Rev.12.14" parsed="|Rev|12|6|0|0;|Rev|12|14|0|0" passage="Re 12:6,14">Rev. xii. 6, 14</scripRef>. Elijah must drink of the
brook, and the ravens were appointed to <i>bring him meat</i>
(<scripRef id="iKi.xviii-p5.4" osisRef="Bible:1Kgs.17.4" parsed="|1Kgs|17|4|0|0" passage="1Ki 17:4"><i>v.</i> 4</scripRef>) and did so,
<scripRef id="iKi.xviii-p5.5" osisRef="Bible:1Kgs.17.6" parsed="|1Kgs|17|6|0|0" passage="1Ki 17:6"><i>v.</i> 6</scripRef>. 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
<i>did eat at Jezebel's table</i> (<scripRef id="iKi.xviii-p5.6" osisRef="Bible:1Kgs.18.19" parsed="|1Kgs|18|19|0|0" passage="1Ki 18:19"><i>ch.</i> xviii. 19</scripRef>), and yet better than
the rest of the Lord's prophets, whom Obadiah fed with bread and
water, <scripRef id="iKi.xviii-p5.7" osisRef="Bible:1Kgs.18.4" parsed="|1Kgs|18|4|0|0" passage="1Ki 18:4"><i>ch.</i> xviii. 4</scripRef>.
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 <i>the bread of the day in the
day;</i> thank God for bread this day, and let to-morrow bring
bread with it. (2.) The caterers were very unlikely; the
<i>ravens</i> 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 fed 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 (<scripRef id="iKi.xviii-p5.8" osisRef="Bible:1Kgs.19.5" parsed="|1Kgs|19|5|0|0" passage="1Ki 19:5"><i>ch.</i> xix. 5</scripRef>) and as he did to our
Saviour (<scripRef id="iKi.xviii-p5.9" osisRef="Bible:Matt.4.11" parsed="|Matt|4|11|0|0" passage="Mt 4:11">Matt. iv. 11</scripRef>), 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
(<scripRef id="iKi.xviii-p5.10" osisRef="Bible:Gen.27.20" parsed="|Gen|27|20|0|0" passage="Ge 27:20">Gen. xxvii. 20</scripRef>), <i>The
Lord our God brought it to them,</i> 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 (<scripRef id="iKi.xviii-p5.11" osisRef="Bible:Prov.30.17" parsed="|Prov|30|17|0|0" passage="Pr 30:17">Prov. xxx. 17</scripRef>);
but thus Samson's riddle is again unriddled, <i>Out of the eater
comes forth meat.</i> [2.] They are unclean creatures.<i>Every
raven after his kind</i> was, by the law, forbidden to be eaten
(<scripRef id="iKi.xviii-p5.12" osisRef="Bible:Lev.11.15" parsed="|Lev|11|15|0|0" passage="Le 11:15">Lev. xi. 15</scripRef>), 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
<i>that which is not bread.</i> [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, <scripRef id="iKi.xviii-p5.13" osisRef="Bible:Ps.34.10" parsed="|Ps|34|10|0|0" passage="Ps 34:10">Ps. xxxiv. 10</scripRef>. [6.]
Ravens are themselves fed by special providence (<scripRef id="iKi.xviii-p5.14" osisRef="Bible:Job.38.41 Bible:Ps.147.9" parsed="|Job|38|41|0|0;|Ps|147|9|0|0" passage="Job 38:41,Ps 147:9">Job xxxviii. 41; Ps. cxlvii. 9</scripRef>),
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,
<i>First,</i> 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. <i>Secondly,</i> 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.</p>
<p class="indent" id="iKi.xviii-p6">Thus does Elijah, for a great while, <i>eat
his morsels alone,</i> 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 (<scripRef id="iKi.xviii-p6.1" osisRef="Bible:1Kgs.17.7" parsed="|1Kgs|17|7|0|0" passage="1Ki 17:7"><i>v.</i> 7</scripRef>) <i>because there was no
rain.</i> 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, <scripRef id="iKi.xviii-p6.2" osisRef="Bible:Job.6.15" parsed="|Job|6|15|0|0" passage="Job 6:15">Job vi.
15</scripRef>. But there is <i>a river which makes glad the city of
God</i> and which never runs dry (<scripRef id="iKi.xviii-p6.3" osisRef="Bible:Ps.46.4" parsed="|Ps|46|4|0|0" passage="Ps 46:4">Ps.
xlvi. 4</scripRef>), <i>a well of water that springs up to eternal
life.</i> Lord, give us that living water!</p>
</div><scripCom id="iKi.xviii-p0.3" osisRef="Bible:1Kgs.17.8-1Kgs.17.16" parsed="|1Kgs|17|8|17|16" passage="1Ki 17:8-16" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.17.8-1Kgs.17.16">
<h4 id="iKi.xviii-p6.5">The Widow of Zarephath. (<span class="smallcaps" id="iKi.xviii-p6.6">b. c.</span> 908.)</h4>
<p class="passage" id="iKi.xviii-p7">8 And the word of the <span class="smallcaps" id="iKi.xviii-p7.1">Lord</span> came unto him, saying,   9 Arise, get
thee to Zarephath, which <i>belongeth</i> to Zidon, and dwell
there: behold, I have commanded a widow woman there to sustain
thee.   10 So he arose and went to Zarephath. And when he came
to the gate of the city, behold, the widow woman <i>was</i> there
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.   11
And as she was going to fetch <i>it,</i> he called to her, and
said, Bring me, I pray thee, a morsel of bread in thine hand.
  12 And she said, <i>As</i> the <span class="smallcaps" id="iKi.xviii-p7.2">Lord</span> 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 <i>am</i> gathering two sticks, that I may go in and
dress it for me and my son, that we may eat it, and die.   13
And Elijah said unto her, Fear not; go <i>and</i> do as thou hast
said: but make me thereof a little cake first, and bring <i>it</i>
unto me, and after make for thee and for thy son.   14 For
thus saith the <span class="smallcaps" id="iKi.xviii-p7.3">Lord</span> God of Israel,
The barrel of meal shall not waste, neither shall the cruse of oil
fail, until the day <i>that</i> the <span class="smallcaps" id="iKi.xviii-p7.4">Lord</span> sendeth rain upon the earth.   15 And
she went and did according to the saying of Elijah: and she, and
he, and her house, did eat <i>many</i> days.   16 <i>And</i>
the barrel of meal wasted not, neither did the cruse of oil fail,
according to the word of the <span class="smallcaps" id="iKi.xviii-p7.5">Lord</span>,
which he spake by Elijah.</p>
<p class="indent" id="iKi.xviii-p8">We have here an account of the further
protection Elijah was taken under, and the further provision made
for him in his retirement. <i>At destruction and famine he shall
laugh</i> 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,
<scripRef id="iKi.xviii-p8.1" osisRef="Bible:Ps.36.10" parsed="|Ps|36|10|0|0" passage="Ps 36:10">Ps. xxxvi. 10</scripRef>. 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,</p>
<p class="indent" id="iKi.xviii-p9">I. The place he is sent to, to
<i>Zarephath,</i> or <i>Sarepta,</i> a city of Sidon, out of the
borders of the land of Israel, <scripRef id="iKi.xviii-p9.1" osisRef="Bible:1Kgs.17.9" parsed="|1Kgs|17|9|0|0" passage="1Ki 17:9"><i>v.</i> 9</scripRef>. 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, <scripRef id="iKi.xviii-p9.2" osisRef="Bible:Luke.4.25-Luke.4.26" parsed="|Luke|4|25|4|26" passage="Lu 4:25,26">Luke iv. 25, 26</scripRef>. <i>Many widows were in
Israel in the days of Elias,</i> 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) <i>the first prophet of the
Gentiles.</i> Israel had corrupted themselves with the idolatries
of the nations and become worse than they; justly therefore is
<i>the casting off of them the riches of the world.</i> Elijah was
hated and driven out by his countrymen; therefore, lo, he turns to
the Gentiles, as the apostles were afterwards ordered to do,
<scripRef id="iKi.xviii-p9.3" osisRef="Bible:Acts.18.6" parsed="|Acts|18|6|0|0" passage="Ac 18:6">Acts xviii. 6</scripRef>. 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 (<scripRef id="iKi.xviii-p9.4" osisRef="Bible:1Kgs.16.31" parsed="|1Kgs|16|31|0|0" passage="1Ki 16:31"><i>ch.</i> xvi.
31</scripRef>); 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 <i>into the coast of Sidon,</i> <scripRef id="iKi.xviii-p9.5" osisRef="Bible:Matt.15.21" parsed="|Matt|15|21|0|0" passage="Mt 15:21">Matt. xv. 21</scripRef>.</p>
<p class="indent" id="iKi.xviii-p10">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 <i>weak and foolish things of the world</i> 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.</p>
<p class="indent" id="iKi.xviii-p11">III. The provision made for him there.
Providence brought the widow woman to meet him very opportunely at
the gate of the city (<scripRef id="iKi.xviii-p11.1" osisRef="Bible:1Kgs.17.10" parsed="|1Kgs|17|10|0|0" passage="1Ki 17:10"><i>v.</i>
10</scripRef>), and, by what is here related of what passed between
Elijah and her, we find,</p>
<p class="indent" id="iKi.xviii-p12">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, <scripRef id="iKi.xviii-p12.1" osisRef="Bible:1Kgs.17.12" parsed="|1Kgs|17|12|0|0" passage="1Ki 17:12"><i>v.</i> 12</scripRef>. She had no fuel but the sticks
she gathered in the streets, and, having no servant, she must
gather them herself (<scripRef id="iKi.xviii-p12.2" osisRef="Bible:1Kgs.17.10" parsed="|1Kgs|17|10|0|0" passage="1Ki 17:10"><i>v.</i>
10</scripRef>), 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, <scripRef id="iKi.xviii-p12.3" osisRef="Bible:1Kgs.17.10 Bible:1Kgs.17.12" parsed="|1Kgs|17|10|0|0;|1Kgs|17|12|0|0" passage="1Ki 17:10,12"><i>v.</i> 10,
12</scripRef>. 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, <scripRef id="iKi.xviii-p12.4" osisRef="Bible:1Kgs.17.10-1Kgs.17.11" parsed="|1Kgs|17|10|17|11" passage="1Ki 17:10,11"><i>v.</i>
10, 11</scripRef>. 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, <scripRef id="iKi.xviii-p12.5" osisRef="Bible:John.4.9" parsed="|John|4|9|0|0" passage="Joh 4:9">John iv. 9</scripRef>. 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 <i>make a cake for him,</i> and
make <i>his</i> first, and then <i>prepare for herself and her
son.</i> 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 <i>give it to one that I know not
whence he is?</i>" Elijah, it is true, made mention of <i>the God
of Israel</i> (<scripRef id="iKi.xviii-p12.6" osisRef="Bible:1Kgs.17.14" parsed="|1Kgs|17|14|0|0" passage="1Ki 17:14"><i>v.</i>
14</scripRef>), but what was that to a Sidonian? Or if she had a
veneration for the name <i>Jehovah,</i> 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 <i>went and did according to the saying of
Elijah,</i> <scripRef id="iKi.xviii-p12.7" osisRef="Bible:1Kgs.17.15" parsed="|1Kgs|17|15|0|0" passage="1Ki 17:15"><i>v.</i> 15</scripRef>.
<i>O woman! great was thy faith;</i> one has not found the like,
<i>no, not in Israel:</i> 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, <scripRef id="iKi.xviii-p12.8" osisRef="Bible:Num.15.20-Num.15.21" parsed="|Num|15|20|15|21" passage="Nu 15:20,21">Num. xv. 20,
21</scripRef>. 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.</p>
<p class="indent" id="iKi.xviii-p13">2. The care God took of her guest: <i>The
barrel of meal wasted not, nor did the cruse of oil fail,</i> but
still as they took from them more was added to them by the divine
power, <scripRef id="iKi.xviii-p13.1" osisRef="Bible:1Kgs.17.16" parsed="|1Kgs|17|16|0|0" passage="1Ki 17:16"><i>v.</i> 16</scripRef>. Never
did corn or olive so increase in the growing (says bishop Hall) as
these did in the using; but the <i>multiplying of the seed sown</i>
(<scripRef id="iKi.xviii-p13.2" osisRef="Bible:2Cor.9.10" parsed="|2Cor|9|10|0|0" passage="2Co 9:10">2 Cor. ix. 10</scripRef>) 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
<i>there is that scattereth and yet increaseth.</i> 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, <scripRef id="iKi.xviii-p13.3" osisRef="Bible:Hag.1.9 Bible:Hag.2.16" parsed="|Hag|1|9|0|0;|Hag|2|16|0|0" passage="Hag 1:9,2:16">Hag. i. 9; ii.
16</scripRef>. (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 <i>taste of it was as the
taste of fresh oil,</i> <scripRef id="iKi.xviii-p13.4" osisRef="Bible:Num.11.8" parsed="|Num|11|8|0|0" passage="Nu 11:8">Num. xi.
8</scripRef>. 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 <i>the poor
widow and her son,</i> 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 <i>sup with them,</i> and <i>they with
him,</i> <scripRef id="iKi.xviii-p13.5" osisRef="Bible:Rev.3.20" parsed="|Rev|3|20|0|0" passage="Re 3:20">Rev. iii. 20</scripRef>. 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, <i>she and her
son did eat many days</i> (<scripRef id="iKi.xviii-p13.6" osisRef="Bible:1Kgs.17.15" parsed="|1Kgs|17|15|0|0" passage="1Ki 17:15"><i>v.</i>
15</scripRef>), 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 <i>shall not be
ashamed in the evil time, but in the days of famine they shall be
satisfied,</i> <scripRef id="iKi.xviii-p13.7" osisRef="Bible:Ps.37.19" parsed="|Ps|37|19|0|0" passage="Ps 37:19">Ps. xxxvii.
19</scripRef>.</p>
</div><scripCom id="iKi.xviii-p0.4" osisRef="Bible:1Kgs.17.17-1Kgs.17.24" parsed="|1Kgs|17|17|17|24" passage="1Ki 17:17-24" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.17.17-1Kgs.17.24">
<h4 id="iKi.xviii-p13.9">The Widow's Child Raised to
Life. (<span class="smallcaps" id="iKi.xviii-p13.10">b. c.</span> 908.)</h4>
<p class="passage" id="iKi.xviii-p14">17 And it came to pass after these things,
<i>that</i> 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.   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?   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.
  20 And he cried unto the <span class="smallcaps" id="iKi.xviii-p14.1">Lord</span>, and said, <span class="smallcaps" id="iKi.xviii-p14.2">O
Lord</span> my God, hast thou also brought evil upon the widow with
whom I sojourn, by slaying her son?   21 And he stretched
himself upon the child three times, and cried unto the <span class="smallcaps" id="iKi.xviii-p14.3">Lord</span>, and said, <span class="smallcaps" id="iKi.xviii-p14.4">O
Lord</span> my God, I pray thee, let this child's soul come into
him again.   22 And the <span class="smallcaps" id="iKi.xviii-p14.5">Lord</span>
heard the voice of Elijah; and the soul of the child came into him
again, and he revived.   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.  
24 And the woman said to Elijah, Now by this I know that thou
<i>art</i> a man of God, <i>and</i> that the word of the <span class="smallcaps" id="iKi.xviii-p14.6">Lord</span> in thy mouth <i>is</i> truth.</p>
<p class="indent" id="iKi.xviii-p15">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,</p>
<p class="indent" id="iKi.xviii-p16">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. <i>Your fathers did eat manna, and are
dead,</i> but <i>there is bread of which a man may eat and not
die,</i> which was given for the life of the world, <scripRef id="iKi.xviii-p16.1" osisRef="Bible:John.6.49-John.6.50" parsed="|John|6|49|6|50" passage="Joh 6:49,50">John vi. 49, 50</scripRef>. 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.</p>
<p class="indent" id="iKi.xviii-p17">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, <scripRef id="iKi.xviii-p17.1" osisRef="Bible:1Kgs.17.18" parsed="|1Kgs|17|18|0|0" passage="1Ki 17:18"><i>v.</i>
18</scripRef>. 1. She expresses herself passionately: <i>What have
I to do with thee, O thou man of God?</i> How calmly had she spoken
of her own and her child's death when she expected to die for want
(<scripRef id="iKi.xviii-p17.2" osisRef="Bible:1Kgs.17.12" parsed="|1Kgs|17|12|0|0" passage="1Ki 17:12"><i>v.</i> 12</scripRef>)—<i>that
we may eat, and die!</i> 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
<i>toucheth us we are troubled,</i> <scripRef id="iKi.xviii-p17.3" osisRef="Bible:Job.4.5" parsed="|Job|4|5|0|0" passage="Job 4:5">Job
iv. 5</scripRef>. 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 <i>a man of God,</i> 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? <i>Show me wherefore
thou contendest with me.</i>" 2. Yet she expresses herself
penitently: "<i>Hast thou come to call my sin to</i> thy
<i>remembrance,</i> as the cause of the affliction, and so to call
it to <i>my</i> 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, <scripRef id="iKi.xviii-p17.4" osisRef="Bible:Job.13.26" parsed="|Job|13|26|0|0" passage="Job 13:26">Job xiii. 26</scripRef>. 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.</p>
<p class="indent" id="iKi.xviii-p18">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, <scripRef id="iKi.xviii-p18.1" osisRef="Bible:1Kgs.17.19" parsed="|1Kgs|17|19|0|0" passage="1Ki 17:19"><i>v.</i> 19</scripRef>.
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, <scripRef id="iKi.xviii-p18.2" osisRef="Bible:1Kgs.17.20" parsed="|1Kgs|17|20|0|0" passage="1Ki 17:20"><i>v.</i> 20</scripRef>.
He sees death striking by commission from God: <i>Thou hast brought
this evil</i> 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 <i>evil upon the
widow;</i> 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 <i>with whom I
sojourn;</i> 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, <scripRef id="iKi.xviii-p18.3" osisRef="Bible:1Kgs.17.21" parsed="|1Kgs|17|21|0|0" passage="1Ki 17:21"><i>v.</i> 21</scripRef>. 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 (<scripRef id="iKi.xviii-p18.4" osisRef="Bible:2Sam.12.23" parsed="|2Sam|12|23|0|0" passage="2Sa 12:23">2 Sam. xii. 23</scripRef>), but Elijah had a
power to work miracles, which David had not. He <i>stretched
himself upon the child,</i> 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>I pray thee let this child's soul come into him
again,</i> 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.</p>
<p class="indent" id="iKi.xviii-p19">IV. The resurrection of the child, and the
great satisfaction it gave to the mother: the child revived,
<scripRef id="iKi.xviii-p19.1" osisRef="Bible:1Kgs.17.22" parsed="|1Kgs|17|22|0|0" passage="1Ki 17:22"><i>v.</i> 22</scripRef>. See the
power of prayer and the power of him that hears prayer, who
<i>kills and makes alive.</i> 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 <i>thy son that
liveth;</i> see it is thy own, and not another," <scripRef id="iKi.xviii-p19.2" osisRef="Bible:1Kgs.17.23" parsed="|1Kgs|17|23|0|0" passage="1Ki 17:23"><i>v.</i> 23</scripRef>. The good woman hereupon cries
out, <i>Now I know that thou art a man of God;</i> 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, <scripRef id="iKi.xviii-p19.3" osisRef="Bible:John.11.4" parsed="|John|11|4|0|0" passage="Joh 11:4">John xi. 4</scripRef>) was for the glory of God and the
honour of his prophet.</p>
</div></div2>