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1 Kings 17:1
Verse
Context
The Ravens Feed Elijah
1Now Elijah the Tishbite, who was among the settlers of Gilead, said to Ahab, “As surely as the LORD lives—the God of Israel before whom I stand—there will be neither dew nor rain in these years except at my word!”
Sermons
Leonard RavenhillLeonard Ravenhill
A.W. Tozer
Art KatzLeonard RavenhillLeonard Ravenhill
David GuzikSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Elijah the Tishbite - The history of this great man is introduced very abruptly; his origin is enveloped in perfect obscurity. He is here said to be a Tishbite. Tishbeh, says Calmet, is a city beyond Jordan, in the tribe of Gad, and in the land of Gilead. Who was his father, or from what tribe he sprang, is not intimated; he seems to have been the prophet of Israel peculiarly, as we never find him prophesying in Judah. A number of apocryphal writers have trifled at large about his parentage, miraculous birth, of his continual celibacy, his academy of the prophets, etc., etc., all equally worthy of credit. One opinion, which at first view appears strange, bears more resemblance to truth than any of the above, viz., that he had no earthly parentage known to any man; that he was an angel of God, united for a time to a human body, in order to call men back to perfect purity, both in doctrine and manners, from which they had totally swerved. His Hebrew name, which we have corrupted into Elijah and Elias, is אליהו Alihu, or, according to the vowel points, Eliyahu; and signifies he is my God. Does this give countenance to the supposition that this great personage was a manifestation in the flesh of the Supreme Being? He could not be the Messiah; for we find him with Moses on the mount of transfiguration with Christ. The conjecture that he was an angel seems countenanced by the manner of his departure from this world; yet, in Jam 5:17, he is said to be a man ὁμοιοπαθης, of like passions, or rather with real human propensities: this, however, is irreconcilable with the conjecture. There shall not be dew nor rain these years - In order to remove the abruptness of this address, R. S. Jarchi dreams thus: - "Elijah and Ahab went to comfort Hiel in his grief, concerning his sons. And Ahab said to Elijah, Is it possible that the curse of Joshua, the son of Nun, who was only the servant of Moses, should be fulfilled; and the curse of Moses, our teacher, not be fulfilled; who said, Deu 11:16, Deu 11:17 : If ye turn aside, and serve other gods, and worship them, then the Lord's wrath shall be kindled against you; and he will shut up the heaven that there be no rain? Now all the Israelites serve other gods, and yet the rain is not withheld. Then Elijah said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." This same mode of connecting this and the preceding chapter, is followed by the Jerusalem and Babylonish Talmuds, Sedar Olam, Abarbanel, etc.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Elijah the Tishbite is introduced without the formula "The word of the Lord came to ...," with which the appearance of the prophets is generally announced, proclaiming to king Ahab in the name of the Lord the punitive miracle of a drought that will last for years. This abrupt appearance of Elijah cannot be satisfactorily explained from the fact that we have not the real commencement of his history here; it is rather a part of the character of this mightiest of all the prophets, and indicates that in him the divine power of the Spirit appeared as it were personified, and his life and acts were the direct effluence of the higher power by which he was impelled. His origin is also uncertain. The epithet התּשׁבּי is generally derived from a place called Tishbeh, since, according to Tobit 1:2, there existed in Upper Galilee a Θίσβη ἐκ δεξιῶν Κυδίως, "on the right, i.e., to the south of Kydios," probably Kedesh in the tribe of Naphtali, from which the elder Tobias was carried away captive, although this description of the place is omitted in the Hebrew version of the book of Tobit issued by Fagius and Mnster, and in the Vulgate. And to this we must adhere, and as no other Thisbe occurs, must accept this Galilean town as the birthplace of Elijah; in which case the expression "of the settlers of Gilead" indicates that Elijah did not live in his birthplace, but dwelt as a foreigner in Gilead. For תּושׁב in itself by no means denotes a non-Israelite, but, like גּד, simply one who lived away from his home and tribe relations in the territory of a different tribe, without having been enrolled as a member of it, as is clearly shown by Lev 25:40, and still more clearly by Jdg 17:7, where a Levite who was born in Bethlehem is described as גּר in the tribe of Ephraim. (Note: The supposition of Seb. Schmidt, with which I formerly agreed, namely, that Elijah was a foreigner, a Gentile by birth, after further examination I can no longer uphold, though not from the priori objection raised against it by Kurtz (in Herzog's Cycl.), namely, that it would show a complete misapprehension of the significance of Israel in relation to sacred history and the history of the world, and that neither at this nor any other time in the Old Testament history could a prophet for Israel be called from among the Gentiles, - an assertion of which it would be difficult to find any proof, - but because we are not forced to this conclusion by either התּשׁבּי or גלעד מתּשׁבי. For even if the Thisbeh in Tob. 1:2 should not be Elijah's birthplace, it would not follow that there was no other place named Thisbeh in existence. How many places in Canaan are there that are never mentioned in the Old Testament! And such cases as that described in Jdg 7:7, where the Levite is said to have left his birthplace and to have lived in another tribe as a foreigner or settler, may not have been of rare occurrence, since the Mosaic law itself refers to it in Lev 25:41. - Again, the lxx were unable to explain גלעד מתּשׁבי, and have paraphrased these words in an arbitrary manner by ὁ ἐκ Θεσβῶν τῆς Γαλαάδ, from which Thenius and Ewald conjecture that there was a Thisbeh in Gilead, and that it was probably the Tisieh (tsh) mentioned by Robinson (Pal. iii. 153) to the south of Busra = Bostra. The five arguments by which Kurtz has attempted to establish the probability of this conjecture are very weak. For (1) the defective writing מתּשׁבי by no means proves that the word which is written plene (תּושׁב) in every other case must necessarily have been so written in the stat. constr. plur.; and this is the only passage in the whole of the Old Testament in which it occurs in the stat. constr. plur.; - (2) the precise description of the place given in Tobit 1:2 does not at all lead "to the assumption that the Galilean Thisbeh was not the only place of that name," but may be fully explained from the fact that Thisbeh was a small and insignificant place, the situation of which is defined by a reference to a larger town and one better known; - (3) there is no doubt that "Gilead very frequently denotes the whole of the country to the east of the Jordan," but this does not in the least degree prove that there was a Thisbeh in the country to the east of the Jordan; - (4) "that the distinction and difference between a birthplace and a place of abode are improbable in themselves, and not to be expected in this connection," is a perfectly unfounded assumption, and has first of all to be proved; - (5) the Tisieh mentioned by Robinson cannot be taken into consideration, for the simple reason that the assumption of a copyist's error, the confusion of (Arabic) b with y (Tsieh instead of Thisbeh), founders on the long i of the first syllable in Tsieh; moreover the Arabic t corresponds to the Hebrew E and not to t.) The expression "as truly as Jehovah the God of Israel liveth, before whom I stand (i.e., whom I serve; see at Kg1 1:2), there shall not fall dew and rain these years, except at my word," was a special application of the threats of the law in Deu 11:16-17; Deu 28:23-24, and Lev 26:19, to the idolatrous kingdom. האלּה השּׁנים, "these (ensuing) years," does not fix any definite terminus. In דברי לפי there is involved an emphatic antithesis to others, and more especially to the prophets of Baal. "When I shall say this by divine authority and might, let others prate and lie as they may please" (Berleb. Bibel). Elijah thereby describes himself as one into whose power the God of Israel has given up the idolatrous king and his people. In Jam 5:17-18, this act of Elijah is ascribed to the power of his prayers, since Elijah "was also a man such as we are," inasmuch as the prophets received their power to work solely through faith and intercourse with God in prayer, and faith gives power to remove mountains.
John Gill Bible Commentary
And Elijah the Tishbite, who was of the inhabitants of Gilead,.... Which belonged partly to the Reubenites and Gadites, and partly to the half-tribe of Manasseh on the other side Jordan, where this prophet dwelt; but why he is called the Tishbite is not easy to say; what Kimchi observes seems right, that he was at first of a city called Toshab, and afterward's dwelt at Gilead; which city perhaps is the same with Thisbe, in the tribe of Naphtali, the native place of Tobit, "Who in the time of Enemessar king of the Assyrians was led captive out of Thisbe, which is at the right hand of that city, which is called properly Nephthali in Galilee above Aser.'' (Tobit 1:2) and, if so, is an instance of a prophet, even the prince of prophets, as Abarbinel calls him, coming out of Galilee, contrary to the suggestions of the Jews, Joh 7:52. R. Elias Levita (l) observes, that after the affair of Gibeah an order was given to smite the inhabitants of Jabeshgilead, Jdg 21:8, and that as it is reasonable to suppose some might escape, he thinks Elijah was one of them; and that when this began to be inhabited again, they that returned were called the inhabitants of Gilead, of whom Elijah was, who lived in those times, being, as the Jews suppose, Phinehas, the son of Eleazar the son of Aaron, see Jdg 20:28, but that he should be Elijah, and live to the times of Ahab, is beyond belief. By Origen (m) he is said to be in Thesbon of Gilead; and by Epiphanius (n) to be of Thesbis, of the land of the Arabians, Gilead bordering upon it: the same said unto Ahab; who perhaps had been with him before, and reproved him for idolatry, warned him of the evil consequences of it, but to no purpose, and therefore now threatened in a very solemn manner: as the Lord God of Israel liveth, before whom I stand; he swears by the living God, in whose presence he was, and to whom he appeals as the omniscient God, whose minister and prophet he was, and in whose name he came and spoke, and to whom he prayed; for standing was a prayer gesture, and sometimes put for it; see Gill on Mat 6:5 and it was at the prayer of Elijah that rain was withheld, as follows, see Jam 5:17. there shall not be dew nor rain these years; for some years to come, even three years and a half: but according to my word; in prayer, or as he should predict, in the name of the Lord. (l) In Tishbi, p. 275. Vid. Shalshalet Hakabala, fol. 11. 1. & David de Pomis Lexic. fol. 235. 4. (m) Comment. in Matth. p. 224. Ed. Huet. (n) De Prophet. Vit. c. 6.
Matthew Henry Bible Commentary
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 he was a man subject to like passions as we are (Jam 5:17), 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: Elijahu - "My God Jehovah is he" (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 of the inhabitants of Gilead, 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 Tishbite from Thisbe, a town in that country. Two things we have an account of here in the beginning of his story: - 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 neither dew nor rain for some years, none but according to my word, 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, Jam 5:17, Jam 5:18. He prayed earnestly (in a holy indignation at Israel's apostasy, and a holy zeal for the glory of God, whose judgments were defied) that it might not rain; and, according to his prayers, the heavens became as brass, till he prayed again that it might rain. In allusion to this story it is said of God's witnesses (Rev 11:6), These have power to shut heaven, that it rain not in the days of their prophecy. Elijah lets Ahab know, 1. That the Lord Jehovah is the God of Israel, whom he had forsaken. 2. That he is a living God, 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 before whom I stand, to minister to him," or "whom IO 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 are there any of the vanities of the heathen that can give rain? Jer 14:22), 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 - As the Lord God of Israel liveth, 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 according to my word. With what dignity does he speak when he speaks in God's name, as one who well understood that commission of a prophet (Jer 1:10), I have set thee over the nations and over the kingdoms. See the power of prayer and the truth of God's word; for he performeth the counsel of his messengers. II. How he was himself taken care of in that famine. 1. How he was hidden. God bade him go and hide himself by the brook Cherith, Kg1 17:3. 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 according to his word. When God speaks concerning a nation, to pluck up and destroy, 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 send rain upon the earth then he bade Elijah go and show himself to Ahab, Kg1 18:1. 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 verily he shall be fed, in the day of famine he shall be satisfied. When the woman, the church, is driven into the wilderness, care it 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 Rev 12:6, Rev 12:14. Elijah must drink of the brook, and the ravens were appointed to bring him meat (Kg1 17:4) and did so, Kg1 17:6. 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 did eat at Jezebel's table (Kg1 18:19), and yet better than the rest of the Lord's prophets, whom Obadiah fed with bread and water, Kg1 18:4. 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 the bread of the day in the day; thank God for bread this day, and let tomorrow bring bread with it. (2.) The caterers were very unlikely; the ravens 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 red 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 (Oba 1:19 :5) and as he did to our Saviour (Mat 4:11), 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 (Gen 27:20), The Lord our God brought it to them, 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 (Pro 30:17); but thus Samson's riddle is again unriddled, Out of the eater comes forth meat. [2.] They are unclean creatures.Every raven after his kind was, by the law, forbidden to be eaten (Lev 11:15), 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 that which is not bread. [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, Psa 34:10. [6.] Ravens are themselves fed by special providence (Job 38:41; Psa 147:9), 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, First, 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. Secondly, 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. Thus does Elijah, for a great while, eat his morsels alone, 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 (Kg1 17:7) because there was no rain. 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, Job 6:15. But there is a river which makes glad the city of God and which never runs dry (Psa 46:4), a well of water that springs up to eternal life. Lord, give us that living water!
Tyndale Open Study Notes
17:1–19:21 The ministry of the prophet Elijah was intimately connected to his own spiritual journey. Elijah confronted Israel’s flirtation with the Canaanite storm-god, Baal. As the struggle ensued, Elijah learned of God’s power and provision in contrast to Baal’s impotence, as demonstrated during Elijah’s contest with the prophets of Baal on Mount Carmel (18:1-46). Elijah’s subsequent flight from Jezebel led to God’s renewal of his prophetic commission at Mount Sinai (19:1-18). Elijah’s commission was completed by his successor, Elisha (19:19-21). 17:1 Elijah was God’s prophet to the northern kingdom during the reigns of the third-dynasty kings Ahab (874–853 BC) and Ahaziah (853–852 BC) and into that of Joram (852–841 BC). • Elijah showed his commitment to the Lord by declaring that he served the living God of Israel. • Elijah withheld the dew and rain as a direct affront to Baal, who supposedly controlled these natural forces. Their absence until God led Elijah to give the word initiated the contest with Baal that would reach a climax on Mount Carmel (ch 18).
1 Kings 17:1
The Ravens Feed Elijah
1Now Elijah the Tishbite, who was among the settlers of Gilead, said to Ahab, “As surely as the LORD lives—the God of Israel before whom I stand—there will be neither dew nor rain in these years except at my word!”
- Scripture
- Sermons
- Commentary
Where Is the Fire?
By Leonard Ravenhill29K1:57:36UnctionGEN 5:241KI 17:11KI 17:14PSA 23:1MAT 16:26EPH 2:8JUD 1:14In this sermon, the speaker shares a story about a young man who came to his office. The young man had been in Nicaragua and witnessed the power of God there. He tells the speaker that despite his prayers, he feels that God's favor is not present in their country. The speaker then mentions a book called "The Life of God in the Soul of Man" by Henry Scougal, emphasizing that being born again is not just about giving up bad habits but having a personal relationship with God. The speaker also mentions other books and stories about the growth of individuals and the expansion of God's work.
Revival
By Leonard Ravenhill12K1:17:41Revival1KI 17:11KI 17:13ISA 6:5ACT 8:29ROM 8:27In this sermon, the preacher focuses on Isaiah chapter 6 and highlights three key words: woe, love, and go. The first word, woe, represents confession and recognizing our own sinfulness. The second word, love, represents the cleansing and forgiveness that comes from God. The third word, go, represents the commissioning of believers to share the message of God with the world. The preacher emphasizes the need for vision and passion in the Church today, and encourages believers to be spiritually minded and actively engaged in bringing revival and blessing to others.
Where Is the Lord God of Elijah?
By A.W. Tozer5.3K38:35Elijah1KI 17:1In this sermon, the speaker draws parallels between the courage and dedication of the prophet Elijah and the need for believers today to have faith and obedience. He emphasizes that God is present and working miracles in the present day, just as He did in the past. However, the speaker emphasizes that there are conditions that must be met in order to experience the power of God. He warns against longing for the past and encourages listeners to embrace the present and trust in God's provision.
K-007 the End Time Man of God
By Art Katz2.9K56:03End Times1KI 17:1LUK 4:14In this sermon, the speaker describes a moment of crisis where a Jewish life is hanging in the balance. The speaker is given the opportunity to speak first and delivers a powerful message that leaves the audience in awe. The man who was initially against the speaker is left speechless and eventually leaves in defeat. The sermon then transitions to discussing a future time of great struggle and scarcity, where people will have to fight for basic necessities. The speaker believes that this time is coming and encourages the audience to be prepared for it.
The Bride Prepared
By Leonard Ravenhill2.6K1:08:11Bride1KI 17:1HEB 11:33In this sermon, the preacher discusses the story of Elijah and how God commanded him to hide himself. The preacher emphasizes the importance of knowing when to show oneself and when to hide, using Elijah's example. He also highlights the power of God by recounting the story of Elijah's confrontation with the prophets of Baal and how God sent fire to consume the sacrifice. The preacher then shifts to discussing the state of the church, describing it as poor, wretched, naked, and blind. He identifies evangelism and easy-believe-ism as hindrances to revival and emphasizes the need for repentance and commitment to God.
Woe Lo Go - the Vision (1955)
By Leonard Ravenhill2.4K1:15:49Vision1KI 17:11KI 17:12PSA 139:23ISA 6:5MAT 6:33In this sermon, the preacher emphasizes the importance of self-reflection and self-awareness. He mentions that if someone invented a camera that could capture the true state of our hearts, they would be out of business because we often hide our true selves from ourselves. The preacher shares a story about a prophet in Israel who had a vision of himself after asking God to search his heart. The prophet saw God on His throne, saw himself, and then found himself on the edge of an abyss, witnessing the multitude of people. The preacher also mentions a book by General Alma Bradley, where he describes how soldiers who fight together can still harbor jealousy and bitterness towards each other. The sermon concludes with a reminder that God is the same today as He was in the past, and that churches should not become prideful but instead focus on self-reflection and humility.
(1 Kings) Elijah's Early Ministry
By David Guzik2.4K1:00:44DEU 28:231KI 17:11KI 18:1In this sermon, the preacher discusses the story of Elijah and the widow's son from the Bible. The preacher highlights how the widow's faith in God deepens after witnessing the miracle of her son being brought back to life. The preacher also emphasizes the importance of recognizing and appreciating God's provision in our lives, both in material needs and spiritual matters. The sermon concludes by emphasizing the significance of God's unseen hand working in our lives and the transformative power of encountering God's miracles.
Span-04 Apostolic & Prophetic Foundations 1 of 8
By Art Katz1.7K1:30:26Prophetic Foundations1SA 3:101KI 17:11KI 18:21MAT 6:33EPH 3:212TI 2:151PE 4:17In this sermon, the speaker emphasizes the importance of waiting for the word of God before speaking, acting, or confronting others. They challenge the conventional wisdom of success in the church and encourage deep intercession and prayer for those who have a calling to bring forth the word of God. The speaker identifies those who may have a calling but have not recognized it yet, urging them to walk in it for the benefit of their nation and church. They also discuss the significance of the Elijah ministry and the need for reconciliation between fathers and sons. The sermon concludes with the speaker expressing the profound impact of this message and its potential to reach beyond the audience to many nations worldwide.
In His Footsteps
By Erlo Stegen1.6K00:00Following God1KI 17:1ACT 5:1In this sermon, the speaker begins by praying for God's presence and guidance during the service. The theme of the sermon is "working in the footsteps of Jesus" and the importance of following God's Word. The speaker references 1st Kings chapter 17 and encourages the audience to pay close attention as there will be a time for questions and answers with prizes. The sermon also addresses the recent strike of teachers and nurses, urging individuals to repent and stand up for the Lord.
Elijah - a Friend of God
By Major Ian Thomas1.2K1:08:43Obedience and AuthorityElijahFriendship with God1KI 17:1Major Ian Thomas emphasizes that Elijah was a friend of God, illustrating how one becomes a friend through obedience to God's commands. He highlights that true authority comes from submission to God's will, and that living a miraculous life is possible when we allow God to work through us. Thomas encourages believers to recognize their role as vessels for God's divine activity, stressing that the Christian life is not a mere religion but a dynamic relationship with Christ. He concludes by affirming that being told what to do and doing it leads to meeting other friends of God, creating a life filled with divine adventure and purpose.
Elijah
By Major Ian Thomas1.1K1:04:22Elijah1KI 17:1MAT 7:25MAT 26:31MAT 26:38LUK 2:7PHP 2:5In this sermon, the speaker emphasizes the importance of living a life that reflects the presence of God within us. He encourages Christians to be a living testimony of Christ, not just through words, but through their actions and behavior. The speaker highlights that the message we communicate to the world is not just through sermons or speeches, but through the person we are and the quality of our lives. He reminds listeners that God can work through them to bring about miraculous and impactful moments when they align themselves with His will. The speaker also acknowledges that living out this calling may come with risks and misunderstandings, but it is a privilege and vocation for every believer.
Skyland Conference 1979-02 Elisha
By Robert Constable1.0K39:00Elisha1KI 17:1In this sermon, the preacher reflects on the story of Elisha and the healing of the waters of Jericho. He emphasizes the lesson that great outcomes can result from small acts of obedience, regardless of whether we understand or agree with the instructions given. The preacher encourages the audience to be willing to obey God's word, even when it doesn't make sense, as this can lead to unexpected blessings and fruitfulness in their lives. The sermon also highlights the transformation of Elisha from a servant to a spokesman for God, and the demonstration of his appropriation of the life given to him through the miracle of walking through the Jordan River.
Fren-08 Élie Le Prophète (Elijah the Prophet)
By Art Katz9711:16:12ProphetEXO 20:31KI 17:11KI 18:211KI 18:41ISA 55:11ACT 2:46JAS 1:22In this sermon, the speaker shares his personal journey of leaving a secure teaching profession to follow God's calling. He emphasizes the importance of being led by God and not relying on worldly securities. The speaker recounts how God has miraculously provided for him and his family throughout their ministry, even in remote locations. He highlights the significance of obedience to God's voice and the blessings that come from following His will.
God First
By Silas Fox9311:01:00GodPrioritizing FaithGod First1KI 17:1Silas Fox emphasizes the importance of putting God first in our lives, using the story of Elijah and the widow of Zarephath to illustrate how prioritizing God leads to miraculous provision and spiritual growth. He highlights that even in difficult times, God can provide through unexpected means, urging believers to trust in God's plan without objection. The sermon calls for a commitment to live for Christ, reminding the congregation that true fulfillment comes from serving Him above all else. Fox encourages listeners to reflect on their priorities and to ensure that God is at the center of their lives.
Intercessory Prayer
By Glenn Matthews9071:26:571KI 17:11KI 17:17MAT 6:33ROM 1:4ROM 4:1In this sermon, the preacher discusses four principles that can be found in the letter to the Church of Rome. The first principle is involvement, emphasizing the importance of getting involved with others. The second principle is inquiry, urging listeners to inquire and seek understanding. The third principle is identification or intensity, highlighting the need for deep commitment and passion. The fourth principle is importunity, emphasizing the importance of persistent prayer. The preacher also shares a story about a woman named Clara Chapman and her unwavering faith. The sermon concludes with a discussion on the need to deal with sin honestly and seek forgiveness from God. The preacher references the story of Elijah and his actions on the mountain. The sermon encourages listeners to trust in God's power and to be persistent in their prayers.
Elijah
By John Hunter78635:00Elijah1KI 17:1In this sermon, the speaker emphasizes the importance of private prayer and seeking God's guidance before speaking for Him in public. He uses the example of Elijah, who prayed earnestly for God's judgment upon the land and people. The speaker encourages young men to read their Bibles, know their own God, and stay where God has placed them before going where He would send them. He also reminds the audience that life is like a book with chapters, and sometimes God calls us to step away from the spotlight and spend time alone with Him. The sermon concludes with a call for consecrated young men who are willing to sacrifice everything to serve God and bring His touch to human lives.
Finn-01 Profeetta Elia (Elijah the Prophet)
By Art Katz73643:25Elijah1KI 17:11KI 17:3MAT 28:19MRK 16:15LUK 9:23ACT 1:8ROM 10:14In this sermon, the speaker begins by praying for God to speak a word and birth an event in the church and nation. He then turns to the story of Elijah in 1 Kings 17, highlighting the prophet's sudden appearance and authority to confront the powers opposed to God. The speaker shares his personal testimony of how God arrested his life when he was an atheist and ex-Marxist. He emphasizes the power of a word spoken in authority and how it can turn lives around. The sermon concludes with the story of Elijah's confrontation with the false prophets and the people's declaration that the Lord is God.
(Elijah Legacy) 3. Drinking From the Brook
By David Davis68910:16IsraelObedience and PreparationIntimacy With God1KI 17:1David Davis emphasizes the significance of Elijah's time by the brook Kharit, where he learned the importance of a hidden life with God. Despite being a prominent prophet, Elijah was instructed to retreat and rely on God's provision, symbolizing the need for intimacy and communion with the Lord. The brook, representing a place of inheritance and humility, served as a preparation ground for Elijah's future ministry. Davis highlights that true ministry begins with personal sanctification and obedience to God's word, as Elijah waited and trusted in God's provision. Ultimately, the sermon calls believers to prioritize their private relationship with God to prepare for greater works.
The Cry for Prophetic Power
By Ian Paisley63738:401KI 17:1MAT 6:332CO 6:17EPH 5:111TH 5:19JAS 4:71PE 2:9In this sermon, delivered by Dr. Ian Paisley at a Bible conference service in 1967, he focuses on the characteristics of the prophet Elijah. He emphasizes the importance of not being indifferent to the word of God and the need to stand against opposition. Dr. Paisley shares a personal anecdote about being in prison and the welcome home meeting he attended afterwards. He encourages the audience to be equipped with God's power and wisdom in order to be effective ministers in their generation.
(Elijah Legacy) 2. One Man Stand
By David Davis57409:57IsraelObedience in MinistryIntimacy With God1KI 17:1David Davis emphasizes the significance of Elijah's hidden life with God, illustrating how the prophet received God's word and obeyed by retreating to the brook Kherit. This period of solitude was crucial for Elijah's spiritual preparation, allowing him to commune with God and receive sustenance, both physically and spiritually. Davis highlights that true ministry begins with a deep, personal relationship with God, where one learns obedience and faithfulness in the small things. The brook symbolizes a place of inheritance and intimacy with God, where believers can be refreshed and prepared for their calling. Ultimately, the sermon calls for a commitment to a private life of prayer and communion with God, which is essential for effective public ministry.
The Missing Voice of Authority
By E.A. Johnston47516:50Authority1KI 17:1In this sermon from the 1940s, the preacher speaks with urgency and reverence, delivering a message from God. He emphasizes the importance of repentance and forgiveness through the sacrifice of Jesus on the cross. The preacher contrasts the seriousness and authority of past preachers like Jonathan Edwards with the casual and relatable approach of modern pastors. He highlights the need for the missing voice of authority in preaching, where the anointed man of God proclaims the heart of God with a cry of "thus saith the Lord." The sermon is based on 1 Kings 17:1-16, which demonstrates how God operates in the affairs of man through the calling of a prophet and the fulfillment of His declared message.
Brook Dries Up - Empty Vessels - 1 Kings 17
By Phil Beach Jr.2855:11Emptiness and FillingElijahFaith in Trials1KI 17:1Phil Beach Jr. emphasizes the importance of standing in the presence of God, as exemplified by Elijah in 1 Kings 17. He highlights that true strength and direction come from God, especially during times when our 'brooks' dry up, symbolizing the loss of provision or support. The sermon encourages believers to recognize their need for God, to be emptied of self, and to seek the Holy Spirit's filling, as illustrated by the widow's story in 2 Kings 4. Ultimately, the message is about trusting God through trials and being open to His guidance and provision, even when circumstances seem dire.
Difficulties: Stepping Stones, Not Stumbling Blocks
By Shane Idleman1842:26Faith in DifficultiesRevival1KI 17:1Shane Idleman emphasizes that difficulties in life can serve as stepping stones rather than stumbling blocks, using the life of the prophet Elisha as a key example. He explains how Elisha's prophetic calling was to guide people back to God, often delivering messages they did not want to hear. The sermon highlights the importance of faith during challenging times, encouraging believers to seek God and trust in His provision, even when circumstances seem dire. Idleman also addresses the need for revival in the church and personal lives, urging listeners to confront their fears and seek God's guidance in reviving dead dreams and passions.
Give Ye Them to Eat--2
By Bakht Singh01KI 17:1MAT 14:13MAT 14:20JHN 6:11EPH 5:15Bakht Singh preaches about God's ability to meet urgent needs even when we feel overwhelmed and unaware of His plans, using the story of Elijah and Elisha as an example of God's divine knowledge and provision. He emphasizes the importance of seeking God's blessing in all aspects of life, including food and words spoken, highlighting how God can multiply and bless even the smallest offerings. Bakht Singh encourages believers to trust in God's provision and to be willing vessels for Him to use in satisfying the spiritual hunger of others, drawing parallels between the disciples distributing food to the multitude and believers sharing the blessed Word of God.
Elijah’s Dramatic Appearance
By A.W. Pink0Courage in FaithThe Power of PrayerJOS 6:261KI 12:281KI 15:261KI 16:251KI 16:301KI 16:331KI 17:1ECC 8:11ROM 10:17JAS 5:17A.W. Pink discusses the dramatic appearance of Elijah during a dark period in Israel's history, marked by rampant idolatry and wicked kings. He highlights the spiritual decline initiated by Jeroboam and continued through successive rulers, culminating in Ahab's reign, which saw the worship of Baal replace the worship of Jehovah. Elijah emerges as a solitary prophet, filled with righteous indignation and a deep commitment to God's glory, praying earnestly for judgment to fall upon Israel for their apostasy. His boldness in confronting Ahab reflects the courage that comes from being right with God, as he delivers a message of impending drought as a divine consequence of Israel's sins. Pink emphasizes the importance of prayer grounded in God's Word and the need for believers to stand firm in their faith amidst moral decay.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Elijah the Tishbite - The history of this great man is introduced very abruptly; his origin is enveloped in perfect obscurity. He is here said to be a Tishbite. Tishbeh, says Calmet, is a city beyond Jordan, in the tribe of Gad, and in the land of Gilead. Who was his father, or from what tribe he sprang, is not intimated; he seems to have been the prophet of Israel peculiarly, as we never find him prophesying in Judah. A number of apocryphal writers have trifled at large about his parentage, miraculous birth, of his continual celibacy, his academy of the prophets, etc., etc., all equally worthy of credit. One opinion, which at first view appears strange, bears more resemblance to truth than any of the above, viz., that he had no earthly parentage known to any man; that he was an angel of God, united for a time to a human body, in order to call men back to perfect purity, both in doctrine and manners, from which they had totally swerved. His Hebrew name, which we have corrupted into Elijah and Elias, is אליהו Alihu, or, according to the vowel points, Eliyahu; and signifies he is my God. Does this give countenance to the supposition that this great personage was a manifestation in the flesh of the Supreme Being? He could not be the Messiah; for we find him with Moses on the mount of transfiguration with Christ. The conjecture that he was an angel seems countenanced by the manner of his departure from this world; yet, in Jam 5:17, he is said to be a man ὁμοιοπαθης, of like passions, or rather with real human propensities: this, however, is irreconcilable with the conjecture. There shall not be dew nor rain these years - In order to remove the abruptness of this address, R. S. Jarchi dreams thus: - "Elijah and Ahab went to comfort Hiel in his grief, concerning his sons. And Ahab said to Elijah, Is it possible that the curse of Joshua, the son of Nun, who was only the servant of Moses, should be fulfilled; and the curse of Moses, our teacher, not be fulfilled; who said, Deu 11:16, Deu 11:17 : If ye turn aside, and serve other gods, and worship them, then the Lord's wrath shall be kindled against you; and he will shut up the heaven that there be no rain? Now all the Israelites serve other gods, and yet the rain is not withheld. Then Elijah said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." This same mode of connecting this and the preceding chapter, is followed by the Jerusalem and Babylonish Talmuds, Sedar Olam, Abarbanel, etc.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Elijah the Tishbite is introduced without the formula "The word of the Lord came to ...," with which the appearance of the prophets is generally announced, proclaiming to king Ahab in the name of the Lord the punitive miracle of a drought that will last for years. This abrupt appearance of Elijah cannot be satisfactorily explained from the fact that we have not the real commencement of his history here; it is rather a part of the character of this mightiest of all the prophets, and indicates that in him the divine power of the Spirit appeared as it were personified, and his life and acts were the direct effluence of the higher power by which he was impelled. His origin is also uncertain. The epithet התּשׁבּי is generally derived from a place called Tishbeh, since, according to Tobit 1:2, there existed in Upper Galilee a Θίσβη ἐκ δεξιῶν Κυδίως, "on the right, i.e., to the south of Kydios," probably Kedesh in the tribe of Naphtali, from which the elder Tobias was carried away captive, although this description of the place is omitted in the Hebrew version of the book of Tobit issued by Fagius and Mnster, and in the Vulgate. And to this we must adhere, and as no other Thisbe occurs, must accept this Galilean town as the birthplace of Elijah; in which case the expression "of the settlers of Gilead" indicates that Elijah did not live in his birthplace, but dwelt as a foreigner in Gilead. For תּושׁב in itself by no means denotes a non-Israelite, but, like גּד, simply one who lived away from his home and tribe relations in the territory of a different tribe, without having been enrolled as a member of it, as is clearly shown by Lev 25:40, and still more clearly by Jdg 17:7, where a Levite who was born in Bethlehem is described as גּר in the tribe of Ephraim. (Note: The supposition of Seb. Schmidt, with which I formerly agreed, namely, that Elijah was a foreigner, a Gentile by birth, after further examination I can no longer uphold, though not from the priori objection raised against it by Kurtz (in Herzog's Cycl.), namely, that it would show a complete misapprehension of the significance of Israel in relation to sacred history and the history of the world, and that neither at this nor any other time in the Old Testament history could a prophet for Israel be called from among the Gentiles, - an assertion of which it would be difficult to find any proof, - but because we are not forced to this conclusion by either התּשׁבּי or גלעד מתּשׁבי. For even if the Thisbeh in Tob. 1:2 should not be Elijah's birthplace, it would not follow that there was no other place named Thisbeh in existence. How many places in Canaan are there that are never mentioned in the Old Testament! And such cases as that described in Jdg 7:7, where the Levite is said to have left his birthplace and to have lived in another tribe as a foreigner or settler, may not have been of rare occurrence, since the Mosaic law itself refers to it in Lev 25:41. - Again, the lxx were unable to explain גלעד מתּשׁבי, and have paraphrased these words in an arbitrary manner by ὁ ἐκ Θεσβῶν τῆς Γαλαάδ, from which Thenius and Ewald conjecture that there was a Thisbeh in Gilead, and that it was probably the Tisieh (tsh) mentioned by Robinson (Pal. iii. 153) to the south of Busra = Bostra. The five arguments by which Kurtz has attempted to establish the probability of this conjecture are very weak. For (1) the defective writing מתּשׁבי by no means proves that the word which is written plene (תּושׁב) in every other case must necessarily have been so written in the stat. constr. plur.; and this is the only passage in the whole of the Old Testament in which it occurs in the stat. constr. plur.; - (2) the precise description of the place given in Tobit 1:2 does not at all lead "to the assumption that the Galilean Thisbeh was not the only place of that name," but may be fully explained from the fact that Thisbeh was a small and insignificant place, the situation of which is defined by a reference to a larger town and one better known; - (3) there is no doubt that "Gilead very frequently denotes the whole of the country to the east of the Jordan," but this does not in the least degree prove that there was a Thisbeh in the country to the east of the Jordan; - (4) "that the distinction and difference between a birthplace and a place of abode are improbable in themselves, and not to be expected in this connection," is a perfectly unfounded assumption, and has first of all to be proved; - (5) the Tisieh mentioned by Robinson cannot be taken into consideration, for the simple reason that the assumption of a copyist's error, the confusion of (Arabic) b with y (Tsieh instead of Thisbeh), founders on the long i of the first syllable in Tsieh; moreover the Arabic t corresponds to the Hebrew E and not to t.) The expression "as truly as Jehovah the God of Israel liveth, before whom I stand (i.e., whom I serve; see at Kg1 1:2), there shall not fall dew and rain these years, except at my word," was a special application of the threats of the law in Deu 11:16-17; Deu 28:23-24, and Lev 26:19, to the idolatrous kingdom. האלּה השּׁנים, "these (ensuing) years," does not fix any definite terminus. In דברי לפי there is involved an emphatic antithesis to others, and more especially to the prophets of Baal. "When I shall say this by divine authority and might, let others prate and lie as they may please" (Berleb. Bibel). Elijah thereby describes himself as one into whose power the God of Israel has given up the idolatrous king and his people. In Jam 5:17-18, this act of Elijah is ascribed to the power of his prayers, since Elijah "was also a man such as we are," inasmuch as the prophets received their power to work solely through faith and intercourse with God in prayer, and faith gives power to remove mountains.
John Gill Bible Commentary
And Elijah the Tishbite, who was of the inhabitants of Gilead,.... Which belonged partly to the Reubenites and Gadites, and partly to the half-tribe of Manasseh on the other side Jordan, where this prophet dwelt; but why he is called the Tishbite is not easy to say; what Kimchi observes seems right, that he was at first of a city called Toshab, and afterward's dwelt at Gilead; which city perhaps is the same with Thisbe, in the tribe of Naphtali, the native place of Tobit, "Who in the time of Enemessar king of the Assyrians was led captive out of Thisbe, which is at the right hand of that city, which is called properly Nephthali in Galilee above Aser.'' (Tobit 1:2) and, if so, is an instance of a prophet, even the prince of prophets, as Abarbinel calls him, coming out of Galilee, contrary to the suggestions of the Jews, Joh 7:52. R. Elias Levita (l) observes, that after the affair of Gibeah an order was given to smite the inhabitants of Jabeshgilead, Jdg 21:8, and that as it is reasonable to suppose some might escape, he thinks Elijah was one of them; and that when this began to be inhabited again, they that returned were called the inhabitants of Gilead, of whom Elijah was, who lived in those times, being, as the Jews suppose, Phinehas, the son of Eleazar the son of Aaron, see Jdg 20:28, but that he should be Elijah, and live to the times of Ahab, is beyond belief. By Origen (m) he is said to be in Thesbon of Gilead; and by Epiphanius (n) to be of Thesbis, of the land of the Arabians, Gilead bordering upon it: the same said unto Ahab; who perhaps had been with him before, and reproved him for idolatry, warned him of the evil consequences of it, but to no purpose, and therefore now threatened in a very solemn manner: as the Lord God of Israel liveth, before whom I stand; he swears by the living God, in whose presence he was, and to whom he appeals as the omniscient God, whose minister and prophet he was, and in whose name he came and spoke, and to whom he prayed; for standing was a prayer gesture, and sometimes put for it; see Gill on Mat 6:5 and it was at the prayer of Elijah that rain was withheld, as follows, see Jam 5:17. there shall not be dew nor rain these years; for some years to come, even three years and a half: but according to my word; in prayer, or as he should predict, in the name of the Lord. (l) In Tishbi, p. 275. Vid. Shalshalet Hakabala, fol. 11. 1. & David de Pomis Lexic. fol. 235. 4. (m) Comment. in Matth. p. 224. Ed. Huet. (n) De Prophet. Vit. c. 6.
Matthew Henry Bible Commentary
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 he was a man subject to like passions as we are (Jam 5:17), 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: Elijahu - "My God Jehovah is he" (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 of the inhabitants of Gilead, 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 Tishbite from Thisbe, a town in that country. Two things we have an account of here in the beginning of his story: - 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 neither dew nor rain for some years, none but according to my word, 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, Jam 5:17, Jam 5:18. He prayed earnestly (in a holy indignation at Israel's apostasy, and a holy zeal for the glory of God, whose judgments were defied) that it might not rain; and, according to his prayers, the heavens became as brass, till he prayed again that it might rain. In allusion to this story it is said of God's witnesses (Rev 11:6), These have power to shut heaven, that it rain not in the days of their prophecy. Elijah lets Ahab know, 1. That the Lord Jehovah is the God of Israel, whom he had forsaken. 2. That he is a living God, 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 before whom I stand, to minister to him," or "whom IO 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 are there any of the vanities of the heathen that can give rain? Jer 14:22), 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 - As the Lord God of Israel liveth, 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 according to my word. With what dignity does he speak when he speaks in God's name, as one who well understood that commission of a prophet (Jer 1:10), I have set thee over the nations and over the kingdoms. See the power of prayer and the truth of God's word; for he performeth the counsel of his messengers. II. How he was himself taken care of in that famine. 1. How he was hidden. God bade him go and hide himself by the brook Cherith, Kg1 17:3. 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 according to his word. When God speaks concerning a nation, to pluck up and destroy, 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 send rain upon the earth then he bade Elijah go and show himself to Ahab, Kg1 18:1. 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 verily he shall be fed, in the day of famine he shall be satisfied. When the woman, the church, is driven into the wilderness, care it 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 Rev 12:6, Rev 12:14. Elijah must drink of the brook, and the ravens were appointed to bring him meat (Kg1 17:4) and did so, Kg1 17:6. 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 did eat at Jezebel's table (Kg1 18:19), and yet better than the rest of the Lord's prophets, whom Obadiah fed with bread and water, Kg1 18:4. 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 the bread of the day in the day; thank God for bread this day, and let tomorrow bring bread with it. (2.) The caterers were very unlikely; the ravens 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 red 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 (Oba 1:19 :5) and as he did to our Saviour (Mat 4:11), 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 (Gen 27:20), The Lord our God brought it to them, 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 (Pro 30:17); but thus Samson's riddle is again unriddled, Out of the eater comes forth meat. [2.] They are unclean creatures.Every raven after his kind was, by the law, forbidden to be eaten (Lev 11:15), 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 that which is not bread. [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, Psa 34:10. [6.] Ravens are themselves fed by special providence (Job 38:41; Psa 147:9), 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, First, 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. Secondly, 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. Thus does Elijah, for a great while, eat his morsels alone, 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 (Kg1 17:7) because there was no rain. 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, Job 6:15. But there is a river which makes glad the city of God and which never runs dry (Psa 46:4), a well of water that springs up to eternal life. Lord, give us that living water!
Tyndale Open Study Notes
17:1–19:21 The ministry of the prophet Elijah was intimately connected to his own spiritual journey. Elijah confronted Israel’s flirtation with the Canaanite storm-god, Baal. As the struggle ensued, Elijah learned of God’s power and provision in contrast to Baal’s impotence, as demonstrated during Elijah’s contest with the prophets of Baal on Mount Carmel (18:1-46). Elijah’s subsequent flight from Jezebel led to God’s renewal of his prophetic commission at Mount Sinai (19:1-18). Elijah’s commission was completed by his successor, Elisha (19:19-21). 17:1 Elijah was God’s prophet to the northern kingdom during the reigns of the third-dynasty kings Ahab (874–853 BC) and Ahaziah (853–852 BC) and into that of Joram (852–841 BC). • Elijah showed his commitment to the Lord by declaring that he served the living God of Israel. • Elijah withheld the dew and rain as a direct affront to Baal, who supposedly controlled these natural forces. Their absence until God led Elijah to give the word initiated the contest with Baal that would reach a climax on Mount Carmel (ch 18).