A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 17
1 Kings CHAP. XVII.
THIS Chapter, is the beginning of the Hiſtory of Elijah, thundring out Divine Threatnings againſt Iſrael, extorted from him (ſaith Peter Martyr) by the notorious Impudency and Impiety both of Hiel and of Ahab. Remarks hereupon are,
Firſt, The Eminenteſt Prophet (rank'd with Moſes, and a Companion for Chriſt in his Transfiguration, Matth. 17.3.) God reſerved for the corrupteſt Age: Iſrael was never in ſuch a degenerate State as now, nor ever had ſuch a wicked King as Ahab. N.B. God provides a Soveraign Salve for ſuch a deſperate Sore, and proportions a Prophet with ſuch Zeal, Courage and Power of Miracles, as they never had ſeen before, ſince they came into Canaan, and God's end was, hereby to give ſome check to the overgrowings of abominable Idolatry, as alſo ſome reviving to that ſmall Remnant of the Lord's Prophets and People.
Remark the ſecond, This Wonder-working Prophet is brought in here, like another Melchizedech, Gen. 14.18. Heb. 7.3. without any mention of his Father or Mother, or the beginning of his Days, as if he had been a Man of God dropt out of that cloudy Chariot which (after his Work was done on Earth) was ſent again to carry him to Heaven. A fiery ſpirited Elijah (who was the fitteſt Phyſician to cure the cold Diſeaſes of Iſrael) began his publick Office as one wrapt up in Fire, and in a Chariot of Fire he departed when he had done it. N.B. Wonder not then at the warm Stomach of fiery Luther, whom God rais'd up (beyond a common Tincture) to begin Reformation. The Rabbins tell us, how Elijah's Father had a Viſion, that his Son (while yet hanging on his Mothers Breaſt) did ſuck Fire inſtead of Milk, which made him a Man of Fire all his Life long as a Seraphim, which ſignifies fiery Angels.
Remark the third is, The firſt Word we hear from Elijah, is a moſt ſolemn Oath, and a moſt direful Threat to Ahab and to Iſrael, ver. 1. [As the Lord liveth there ſhall not be Dew or Rain for theſe three Years and half (Luk. 4.25. Jam. 5.17.) but according to my Word] Thus He comes in like a Tempest (ſaith Dr. Hall) who went out in a Whirlwind: No doubt (ſaith Lavater) but the Prophet had fairly admoniſhed Ahab at the firſt, but finding him obſtinate, He proceeds [à verbis ad Verbera] from a Candid Invitation (rejected) to this frightful Fulmination, which could not chuſe, but ſtrike ſome terrour upon Ahab, who, though he ſat in his Ivory Palace, with Plenty of Gold and Silver, yet in Caſe of ſo long a Famine, muſt ſhare deeply in the common Calamity.
Remark the fourth is, The wonderful, both Courage and Power of this Prophet. 1. His Courage, in daring to tell a King to his Teeth ſo boldly, ſo undauntedly, that he was not ſo high as to be out of the reach of God's Rod, but the ſame Divine Vengeance (which had already befaln Hiel for his Preſumption, and which Ahab derided, ſaith Peter Martyr, as a common Calamity) ſhould infallibly befal both Him and Iſrael; and twitting him with his Dead Idols, while He mentions to him the living Lord, yea and reſolves to stand to it, though he ſtand alone: And 2. His Power, ſpeaking as if God had betruſted him with the Keys of Heaven to open and ſhut it at his Pleaſure, ſaying [it ſhall be according to my Word.] What Angel could ſay ſo? N.B. Yet Luther ſeems to ſay after the ſame Manner [Let my Will be done herein, mine, I ſay, Lord, becauſe 'tis the ſame with thy Holy Will;] hence was it ſaid, quod voluit potuit, he could have what he would from God. N.B. This ſhutting up of Heaven from Rain, &c. was the first Miracle that is Regiſtred of Elijah; there be twelve in all, the ſecond is in ver. 6. the third in ver. 16. the fourth in ver. 22. the fifth in Chap. 18.38. the ſixth in ver. 45. the ſeventh Chap. 19.8. the eighth in ver. 20. the ninth is in 2 Kings 1.10. the tenth in ver. 12. the eleventh in 2 Kings 2.8. and the twelfth in ver. 11. More of all theſe as they lay orderly in the History.
The strange Occurrences of Elijah's Life, after this Embaſſage be many.
Remark the firſt, No ſooner had He foretold a long Famine, but God takes care of the foreteller of it: And that not only in reſcuing his Prophet from the fury of Ahab and Jezebel, for his denouncing Divine Wrath againſt them, but alſo in providing for his perſonal Suſtentation, during the firſt part of the Famine.
Mark 1. Elijah hid himſelf at God's Direction in a Cave by the Brook Cherith from the rage of Ahab, ver. 2, 3, 4, 5, 6, 7. 'twas a wonderful Work of Divine Providence, that Ahab ſhould be ſo over-ruled, as not to ſeize him preſently, while he was in his Preſence, whom afterwards He ſo ſought for to no purpoſe in all Countreys, Chap. 18.10. 'tis probable, this prophane King look'd upon God's Prophet, as ſome Idle, Addle-Headed Fellow, and ſo below his Grandeur to regard his Perſon or Words, but ſlights him. N B. Miracles, God will not multiply without Cauſe, Elijah's Feet ſave him. Though God could have aſſwaged Ahab's Phrenzy, yet he directs Elijah to uſe ordinary means of eſcaping, for an example to others, Jer. 36.26. Joh. 8.59.
Mark 2. God takes Care for his daily Food there, commanding the [Hagnorebim] Heb. to be Caterers for him, ver. 6.
Objection the firſt, Now becauſe Ravens are ravenous Fowls, rather ſnatching Meat from others, than bringing it to others, by their rapacious Nature, therefore ſome learned Men, looking upon it as altogether improbable for ſuch moroſe Creatures to be the Purveyors, read the Hebrew Word [Hagnorebim] Merchants, as Ezek. 27.27. or Arabians, as 2 Chron. 21.16. Neh. 4.7. where the like Word is uſed, or the Inhabitants of the City Arabah nigh Bethſan, Joſh. 15.6, 52. and 18.18, &c.
Anſwer the firſt, The Situation of this hiding Place [beſide Jordan] ſpoils thoſe Notions, nor could Elijah have been hid from Ahab, had the adjacent Inhabitants known of his hiding-place: Beſide, had God deſign'd any of Mankind to provide for this Prophet, there was Hoſpitable Obadiah, who kept a private Table in two ſeveral Caves for an hundred Prophets of God, Chap. 18.4. and there were ſeven thouſand faithful Iſraelites, who (in deſpight of the Devil) had never bowed their Knees to Baal, doubtleſs any of theſe (ſaith Dr. Hall) would have had a Trencher ready for Elijah, and have thought himſelf bound to have defrauded his own Belly, to ſupply ſo noble a Prophet.
Anſwer the ſecond, God commands the Ravens to do this Office of Love for Elijah, rather than any of the Race of Mankind, to ſhew the abſolute Soveraignty and Dominion of the Creator over all his Creatures: And this was a pregnant proof hereof, that whereas Ravens are noted (above all other Fowls) for their greedy Nature, in monopolizing all proviſion to themſelves, and for their malignant unnaturalneſs to their own young, ſcarce ſparing any of their prey for them, as may be collected out of Job 38.41. and Pſal. 147.9▪ yet even thoſe Ravens muſt forſake their own Nature, and forget their own Hunger; when their Maker bids them do ſo. Thus the great God is ſaid to command both Inanimate ſenſeleſs Creatures, as Job 38.11, 12. Pſal. 78.23. Iſa. 5.6. and 45.12. yea and Animate brute Creatures: As Amos 9.3. Jonah 2.10, &c. The ſame great God that provideth Meat for the Fowls of the Air, Matth. 6 26. can make the Fowls of the Air provide Meat for his Prophet, as here, and for all his Servants that depend upon him, rather than they ſhould be diſappointed in their dependency of Truſt in him. N.B. Were not our Faith wanting to God, his Care would not be wanting to us, Matth. 6.32. 1 Pet. 5.7.
A ſecond Objection is, The Ravens are an unclean Creature, Levit. 11.13, 15. as well as Birds of Prey, ſo were very improbable Inſtruments.
Anſwer 1. Though Ravens be unclean Creatures (ſigns both of Man's Puniſhment, and of God's Curſe, Iſa. 34.11. and vulgarly ominous to behold, hateful almoſt to all, inſomuch as in ſome Countreys, there is a Reward appointed for thoſe that can kill them) yet are they God's Creatures, which God deſpiſeth not, but provides Food for them, Job 38.41. and for their Young, when neglected by their Dams, Pſal. 147.9. and which Christ commands us to conſider, Luk. 12.24. where out Saviour fetcheth not an example from Eagles, Hawks, Nightingales, &c. but from Ravens.
Anſwer 2. Though the Fleſh of Ravens were unclean for Food, yet that Levitical Law doth not tell us, that they defiled and made unclean whatever they touched, unleſs they were Dead: Beſide (ſaith Piſcator) here was a ſpecial Command of God, who is a free Agent; and may uſe for his Service, what even the worſt, of his Creatures when He pleaſeth, as he doth the best of them to ſerve his Servants, Hoſ. 2.22, 23. and that Ceremonial Law was over ruled by the Law of Neceſſity and by the Lawgiver's Diſpenſation.
Anſwer 3. Peter Martyr obſerveth, That the Ravens did more eſpecially owe the Lord this piece of Service, becauſe of the Benefit, which they ſingularly (above all other Fowls) do enjoy by his ſingular Providence, when they are young (as above) and cry to God, not Directly but by Implication only, yet being forſaken by the old ones and left bare and unfeather'd the Rabbin's ſay, God feeds them by ſending Flies into their Mouths as they gape in crying, and by Worms bred in the Neſt out of their Excrements, which creep into their Mouths, as Aristotle ſaith in Histor. Animal. Till they be able to fly abroad and take Meat, where they can meet with it. Nor will a little ſatisfie the Appetites of thoſe crying Rooks by Reaſon of the vehemency of that natural Heat in them. N B. If there be ſuch a [Magnum Providentiae ſymbolum.] So marvelous an Indication of Divine Care, attending thoſe contemptible Creatures, even while helpleſs and ſhiftleſs, yea crying with an Hoarſe and Harſh Voice (whence they are call'd Gnorebim in Hebrew) ſo unapt to move Pity: How much more Compaſſion hath God for his faithful Servants, Mat. 6.26. and for his Dear Children, Pſal. 103.13. that cry to him continually? Luk. 18.7. How did God feed Iſrael miraculouſly with Manna in the Wilderneſs, and here Elijah by Raven… (which was the effect of his Prayer of Faith, and ſo is reputed his ſecond Miracle)? Oh what will not God do for our faithful Prayers? &c.
Mark 3. Elijah's Meat was Bread and Fleſh, and his drink was Adam's Ale, the Water of the Brook; had he been preſerved without any Food (as after he was in his forty days Fast) Omnipotency might have done it. N. B. God ſupplies means, when he denies means, as he did in the Caſe of thoſe three Grand Fasters for forty Days and Nights, namely, Moſes, this Elias, and the bleſſed Meſſias; all theſe were miraculouſly preſerved without Meat, and 'tis nigh as miraculous to find Elijah here preſerved, when God provided Meat for him, by ſuch Mouths as thoſe of Ravens: He might have been preſerved by Bread only and Water, if ſo his fare had been no worſe than his two fifty Fellows in the two Caves of Obadiah, Chap. 18.4, 13. N.B. But behold God is more bountiful to this Chief Prophet, than his Servant Obadiah could be to thoſe of an Inferiour Rank. The Ravens muſt bring him Fleſh alſo, and that not raw, Gen. 9.4. but Roſt or Sod.
The firſt Enquiry, How came the Ravens to this Roſt or Sod Fleſh?
Anſwer 1. The Rabbins tell us, the Ravens did Pillage it out of King Ahab's Kitchin, &c.
Anſwer 2. This Fleſh was prepared by ſome of thoſe ſeven thouſand upright Iſraelites, Chap. 19.8. whom God made privy to the Secret, &c.
Anſwer 3. Probably the Angels prepared this Food, and placed it ſo, as the Ravens might receive it.
Anſwer 4. Peter Martyr ſaith, this Meat might be thus prepared by an Angel, mille modis, a thouſand ways unknown to us: As God hath made Angels to be miniſtring Spirits unto the Heirs of Salvation, Heb. 1.14. ſo he might have fed Elijah by the immediate Miniſtry of an Angel: Yet was it God's unſearchable Wiſdom to imploy the Miniſtry of Ravens, but ſo much of this charge might be impoſed upon the Angels, as to Cook it ready for the Carriers; in all which, there is nothing incredible, conſidering the Almighty Power and Providence of God.
The Second Enquiry, How oft, and how long did the Ravens do thus?
Anſwer to the firſt Branch, They did it duely and daily, by Divine Direction duely and daily, in a proper ſeaſon for the Prophet's Dinner and Supper, according to the Cuſtome of that Countrey, Gen. 43.25. Ruth 2.14. Luke 14.12. Acts 10.9, 10. Thoſe ſtated times the Ravens were over-ruled to obſerve, as if they had been rational Creatures, purpoſely appointed to Miniſter ſeaſonably to God's Prophet.
Anſwer to the ſecond Branch, How long? this they did for full half a Year: for the Brook dried not up till ſix Months were ended: Or as others ſay [a whole Year] Chap. 18.1. Luke 4.25. Jam. 5.17.
Remark the ſecond, is, Elijah's going at God's command to the Widow of Sareptah, ver. 8, 9, 10, to 16. Wherein
Mark 1. The occaſion of it, the Brook Cherith dried up by the continued Drought, ver. 7. N.B. So will all Humane Helps and Creature Comforts fail to thoſe that put their Confidence in them: This was to teach Elijah, a due and daily dependency upon the Alſufficiency of God, who is the only ever-flowing and over-flowing Fountain. All our freſh Springs are in him, Pſal. 87.7. and when the Brook fails, God hath a Sareptah for his Elijah, a City betwixt Tyre and Sidon, ſo out of the Pale of the Church.
Mark 2. There were many Widows in Iſrael at that Time, but unto none of them was Elijah ſent, ſave unto this of Sareptah, Luke 4.25, 26. Here was the Exerciſe of Elijah's Faith, God had done with feeding him any farther with the Mouths of unclean Fowls (which, though legally impure, yet were purified by a Divine Command) and now God will feed him by the hands of an Heatheniſh Hosteſs, to ſhew, what a free Agent God is in the choice of his Inſtruments.
Mark 3. This poor Pagan Woman (ſaith Peter Martyr) was in the Judgment of the Hebrews, as unclean as the Ravens, yet as God chuſes none other Fowls but them to nouriſh his Prophet, ſo none other Woman but this for the ſame purpoſe, though ſhe was a Pagan very Poor (forced to gather ſticks her ſelf, ver. 10.) and a Widow too, which is a Name of Calamity, 2 Sam. 14.5. in Hebrew call'd Almanah, which ſignifies a Dumb-woman. N.B. Becauſe ſhe either dare not, or may not plead for her ſelf, but God profeſſeth himſelf the Patron of ſuch, and happy are they that truſt in ſuch an Advocate, Jer. 49.11. 1 Tim. 5.5.
Mark 4. God commanded this Pagan Widow to ſustain Iſrael's Prophet, ver. 9. Nemo non videt Adumbrari, &c. ſaith Peter Martyr, No Man ſeeth not the ſhadowing forth hereby the Rejection of the Jews, and the Call of the Gentiles, as our Lord applies this Story, Luke 4.25, 26. N.B. God oft chuſeth the weaker Sex, whereby to accompliſh the greatest Matters, yea when they are moſt helpleſs, as Widows, and prefers a Gentile Widow before all the Widows in Iſrael. He will have Mercy, upon whom he will, and whom he will he hardeneth, Rom. 9.18.
Mark 5. Elijah at God's call comes from Cherith to Sareptah, which was (ſay Chorographers) an Hundred Miles, only with that Veſſel in his Hand, which undoubtedly he had uſed at the Brook, ſay Junius, Piſcator, and Peter Martyr; no doubt but he was both Thirsty and Hungry with ſo tedious a Travel: And coming toward the Gate of Sareptah, the ſame hand of God that had brought him thither, brought alſo this Poor Widow to meet him ſhe came only to ſeek her ſticks, yet is found of the Lord's Prophet, who begg'd of her a little Water in this Veſſel, ſaith he, which I have in my hand. This was his firſt Suit, and no ſmall one, when the Drought had made every drop of Water precious, therefore this Prophet requeſts at the firſt only a Cup of cold Water, Mat. 10.41, 42. to try how God inclined her Heart.
Mark 6. When he ſaw her ſo ready to grant his first request, He is encouraged from God's call to ask more, even a Morſel of Bread, no more but to ſatisfie his preſent Hunger and Thirſt, ver. 11. He that had found the Ravens ſo officious to him before by the Command of God, did leſs doubt of this Sareptan Woman, under the ſame Divine Command.
Mark 7. At the Prophet's ſecond Suit ſhe makes a ſtop, ver. 12. becauſe ſhe could not ſo well ſpare Bread as Water: As ſhe had been facile to his firſt Motion, ſo ſhe would not have ſtuck at the ſecond, if neceſſity had not preſs'd her: Saying [as the Lord thy God liveth, I have not a Cake, &c.] by this it appeareth (ſaith Peter Martyr) that though ſhe was a Pagan, yet ſhe ſware by the God of Iſrael, as the true God, learning ſo much by being ſo near a Neighbour to Iſrael, and now was ſhe making her lost Meal, (the Famine reaching Tyre and Sidon, which were nouriſhed by the Corn of Canaan, Acts 12.20.) and after this one mean Morſel (still left in store) was prepar'd and received, ſhe was giving up her Self and her Son for Death.
Mark 8. See how ſeaſonable God's Prophet comes to her with comfort in her deep and deſpairing Diſtreſs: 'Tis God's Glory to be ſeen in the Mount, and to help at a pinch: The Prophet promiſeth that her Meal and Oil (though but little left of each) ſhould be multiplied by a Miracle, if ſhe did as he bad her do, ver. 13, 14. though the Widow might know this Stranger to be a Prophet by his attire, yet did it ſeem a very unkind requeſt, that he will pull her laſt Bit out of her Mouth, and out of the Mouth of her Son, and demand to be ſerved firſt himſelf, becauſe he was (as Lyra ſaith) almoſt ſpent with his long Journey and Faſting.
Mark 9. This was a great Tryal to the Faith of this weak Proſelyte, ſhe might have anſwered [My Charity must begin at home, when I have to ſpare from my Self and Son, then ought I to give to a Stranger, &c. N.B. This Famine (ſhe might ſay) pinches Sidon alſo, for our ſending that Sidonian Beldame Jezebel, together with Idolatry to Iſrael, therefore are we puniſh'd with Iſrael; and I cannot expect ſupplies from any Neighbour in this common Calamity: Though thou promiſe miraculous Proviſion for the future, yet how ſhall I believe it, when I ſee thou canſt not ſupply thy own preſent wants, but begs my laſt bit of me? &c.] here's not a word of ſuch carnal Reaſonings: She doth not diſpute, but diſpatch, &c. Hence Lavater, Grotius, Peter Martyr, &c. Admire the Strength of her Faith.
Mark 10. The kindneſs of this Widow in Baking the firſt Cake for Elijah, was well requited with a Prophet's Reward, Mat. 10.41, 42. ſhe afforded one Meal for him, and He many to her and hers, ver. 15, 16. neither the Meal in the Barrel, nor the Oil in the Cruiſe, was made leſs by daily uſe for three Years together, which was the time of Elijah's abſconding from Ahab in this place, as He had hid himſelf for ſix Months in a Cave at Cherith, as above. N.B. This multiplying of Meal, &c. was Elijah's Third Miracle, which Grotius compareth to thoſe two Miracles of the bleſſed Meſſias in multiplying a few Loaves, &c. Mat. 14.19. and 15.36.
Remark the Third is, The History of Elijah's raiſing this Widow's dead Son to Life, which was his Fourth Miracle, &c. This is deſcribed by many Circumſtances of Time, Place, Means, and Manner, from ver. 17, to ver. 22. and the Event or Effect of this Miracle, namely a farther Confirmation of this new Gentile-Proſelyteſs's Faith, v. 23, 24.
Mark (1.) The time when this 4th Miracle was wrought (ſome ſay) was about two years after Elijah was entertain'd and maintain'd, as well as abſconded by this compaſſionate Widow: Long had ſhe lived under the mercy of this multiplying Miracle. Now leſt ſhe ſhould forget her ſelf, and be Exalted above meaſure, her mercy muſt be mixed with miſery, and ſickneſs is ſent to kill her Son out-right, which Famine only threatned to do; an heavy croſs now allays her high comfort.
Mark (2.) Her paſſionate expoſtulation with the Prophet, v. 18. in her extream perplexity, ſhe raſhly imputes the death of her Son to the preſence of the Prophet, as if her Son could not have died if Elijah had not been her Gueſt. Thus apt are we to miſtake the grounds of our afflictions, and to caſt them upon wrong Cauſes; Erpennius ſaith, ſhe was conſcious to her ſelf that ſhe had not converſed with this moſt Holy Man ſo holily and reverently as ſhe ought to have done; in the midſt of her paſſion (ſaith Peter Martyr) ſhe retaineth her penitency, acknowledging her ſin was the Mother of her miſery, and feared the Man of God had complain'd to God of ſome miſcarriage in her.
Mark 3. The place where this Miracle of raiſing her Son to life was wrought, to wit, upon the Prophet's Bed; this Holy Prophet anſwers not paſſion with paſſion, tho' he was of a fiery temper, but calmly takes the dead Son out of its Mother's boſom, and lays it upon his own Bed, v. 19. that there he might in private pray the more fervently to procure his life again; that as he had ſhut up Heaven from giving Rain, ſo now muſt he open Heaven to return the Soul of her Son: And indeed every word he poured out in Prayer, v. 20. was a word of weight and wonder. Peter Martyr obſerves every word is an Argument from the Topicks, or Perſons, (1.) From God, whoſe Office it is to be kind to Widows, and who is Lord of Life and Death, ſo canſt reſtore from Death to Life. (2.) From himſelf, I am thy Prophet, and thou art my God, this will redound to my diſgrace, if unredreſs'd, what will the World ſay? But [God bleſs me from entertaining God's Prophets, if this be the effect thereof.] (3.) From the Widow; ſhall my God and my ſelf requite her kindneſs with ſuch an act of unkindneſs? ſhe is a Widow, ſo a moſt paſſionate Lover of her Son, and cannot ſubſiſt without her Son's ſupport. Let not this affliction of the loſs of her Son be added to the affliction of her Widow-hood.
Mark 4. Elijah obſerved that old Rule [Ora, Labora,] Pray and Labour; thus he did by ſtretching himſelf three times upon the dead Child, v. 21. as if (ſaith Lavater) he would have hatch'd him alive, as the Hen doth her Eggs, but rather it was that his ſenſe of the Carcaſſes coldneſs might heat his own heart the more into moſt fervent Prayer, which at the third time prevailed.
Mark 5. As the means of the Miracle was Invocation and Incubation, ſo the manner of it was by the Soul's returning to the Body, v. 22. which ſhews he was really dead by ſuch a ſeparation, and that the Soul ſhall return to the Body at the Reſurrection. This is the Firſt Inſtance we read of any that was raiſed from the Dead, and this was Elijah's Fourth Miracle.
Mark 6. The Effect of all, v. 23, 24. teaching, (1.) The Immortality of the Soul. (2.) Effectual fervent Prayer avails much, Jam. 5.16. (3.) To receive a Prophet is not in vain, Mat. 10 41, 42. (4.) Her Faith by the Meal and Oyl (which ſtagger'd at her Son's death) was now confirmed by his reviving; and (5.) This evidences the truth, Heb. 11.35. that Women received their dead raiſed to life again; (laſtly) Jerom thinks this Dead Son raiſed to life was Jonah the Prophet, but others do think otherwiſe, ſaith Peter Martyr; however, this truth appears, that Miracles confirm Faith, Heb. 2.4. and that thoſe who work them in truth are ſent of God, Joh. 3.2. and 9.17.30.33, &c.