A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 19
1 Kings CHAP. XIX.
THIS Chapter contains the Prophet Elijah's Baniſhment from Jezreel; firſt to Beerſheba, then to the Deſart, and then to Mount Horeb; and ſecondly his Return from thence, with his Actions and Effects thereof.
Remarks, Firſt upon Elijah's Exilement, as, (1st) Ahab comes to Jezreel with ſtrange Tidings to tell Jezebel, ver. 1. No doubt but he did it to prevent others that might exaſperate her with many Aggravations. Sanctius ſaith, That Ahab was now well-affected to Elijah, from whom he and all Iſrael had now received new Life (as it were) by the preſent Rain, after its abſence for ſo many Years, whereby they were half kill'd with Drought and Dearth. N. B. It cannot be doubted; this timorous and too much uxorious Husband told his tale in the faireſt manner for the ſatisfaction of his Wife (who was an imperious, whoriſh Mad dame) and for his own Honour and Vindication: He made the beſt (ſaith Dr. Hall) of Elijah's Merits, telling her of his Challenge to Baal's Prophets; of his Conflict and Victory; of the Fire that fell down from Heaven; of Iſrael's Conviction, and of the Prophets of Baal unavoidable Execution; of the Prediction and Fall of thoſe happy Showers, and of Elijah's officious attendance, in Lacqueing it by his Chariot, &c. only laying the ſlaughter of Baal's Prophets to Elijah's charge, that thereby he might put off the blame thereof from himſelf.
Remark the Second; Jezebel, inſtead of being convinced by all this Relation, and ſaying, that God who thus commands Fire and Water ſhall be our God, and juſtly are our Seducers periſhed; inſtead of relenting, ſhe ranteth and rageth, which P. Martyr calls the Brand of a Reprobrate, that would not be reclaim'd, either by Judgments or by Mercies: She ſends a meſſenger before hand, ver. 2. as ſcorning to kill him ſecretly, but reſolving to make him a publick Sacrifice. Thus ſhe breathed her Rage before the time of open Execution intended, and all to affright Elijah out of Jezreel, into which he was ſo confidently come, thinking that he would look upon it as below him to flee like a Coward without courage. N.B. The Meſſage of this mad Bel-Dame amounts to this [That in deſpight of God, ſhe reſolves to ruin his Prophet, &c.] But this fore-threatning Elijah was the means of infatuating this wicked Woman, and diſappointing her Deſigns by the over ruling of Providence.
Remark the Third; Elijah flees, ver. 3. Praemonitus, praemunitus, fore-warn'd, forearm'd: This he might lawfully do by divine Direction; but becauſe we hear nothing thereof, therefore (ſaith P. Martyr) it was an Act of human Frailty; 'tis ſaid, [The hand of God was upon him to bring him to Jezreel,] but there is no mention of the ſame Hand of God, in leading him from Jezreel. Elijah now gives Proof, that be was a man ſubject to like Paſſions with other men, James 5.17. He who had ſo couragiouſly confronted the King, a whole Conclave of Four hundred and fifty of Baals Prophet's, and the whole Common-wealth of the People all alone, being now left to himſelf, is affrighted out of all his Courage into Cowardice, by one weak and wicked Woman; he fears and flees, ver. 3.
Firſt Opinion: Some learned Men excuſe Elijah, ſaying. 1. He had lawfully fled before this, Chap. 17.2, 3. tho' we hear not here of divine Direction as there, yet would we willingly preſuppoſe it, ſo divine a Prophet ſurely would do nothing but by God's Direction. 2. The lawfulneſs of fleeing in caſe of Perſecution is warrantable by God's Word in many inſtances; not only Moſes fled from the fury of Pharoah, but our bleſſed Meſſias himſelf did ſo, Matth. 4.12. and many other times, and hath juſtified it in us likewiſe, not only by his Example, but by his Precept alſo, Matth. 10.23.3. Lavater adds. Elijah knew the Wrath of a Woman was implacable, eſpecially of ſuch a wicked Woman as Jezebel, who was rather hardned than ſoftned by his late Miracles, ſo would irreconcilably torment him for ſlaying her Prieſts of Baal, &c.
Second Opinion: But others condemn him for forſaking his Station wherein God had now placed him: For, 1. Peter Martyr ſaith, there is not the ſame reaſon for Prophets fleeing as for private Perſons. 2. This Prophet had lately a moſt large Proof, and ſuch an ample Experience of God's All-ſufficient Protection againſt Prince, Prieſts and People, that he ought not to have feared the Face of a weak Woman, whom God could have cut off in a moment. 3. His preſence was now neceſſary to puſh forward the new begun Reformation, to deſtroy the Priests of the Groves, (as he had done the other 450) and to root out Idolatry, &c. Whereas his daſtardly withdrawment made the King to cool, and diſcourag'd all the People; ſo that, notwithſtanding their late uncontrolable Convictions, they return'd to their old Idolatry again, when they had loſt Elijah their chief Leader and Reformer. 4. Lavater adds, God withdrew from Elijah, which cauſed Elijah that he withdrew from his Work; and God did ſo, to teach him his own Nothingneſs in himſelf; and that all his late wonderful Works were wrought by no Power of his own, but by a Power borrow'd from God: And Gregory doubts not to ſay, That Elijah began to be tickled with ſome high Conceits of himſelf for the great Acts which he had done, therefore was he ſuffer'd thus to fear, and to fall beneath himſelf for his humiliation, leſt he ſhould be exalted above meaſure, as Paul, 2 Cor. 12.7. Elias ille fulminator ad mulierculae (ſcilicet Jezebelis) minas nunc trepidat, & factus eſt ſeipſo Imbecillior: This thundring Prophet now trembles at Jezebel's Threats, and becomes unlike himſelf in weakneſs and cowardice, &c. The like we find in Peter likewiſe, who was frighted from his Duty into Sin of a groſs nature, and that only by a weak ſilly Wench, Matth. 26.71, 72. N. B. Learn hence our daily dependency upon divine Influence, for every new day-duty: If left to our ſelves, we are as weak as water, &c.
The Places that Elijah fled to were Three, firſt, to Beerſheba, ver. 3.
Remarks upon it are, firſt, This City was the utmoſt Confine of the Ten Tribes, (where Jeroboam had ſet up one of his Calves, as the other at Dan) bordering upon Judah; had Elijah's Errand been hither to pull down Calf-Worſhip, here in the name of the Lord, he had then acted like himſelf; but he came as a Renegado, not as a Reformer.
Remark the Second; What this Reformado did here, we are not told, ſave only, the leaving his Servant there, 1. He thought not himſelf ſafe there from the Fury of Jezebel, yet his Boy (the ſuppoſed Son of the Sareptan Widow) might be over-look'd. 2. A kind Maſter will not expoſe his Servant to the Hardſhips of a Deſart, as he would himſelf; 3. Leſt the Man ſhould diſcover the Maſter; but, 4. That he might more freely converſe with God all alone.
The ſecond Place Elijah fled to, was the Wilderneſs, ver. 4. Whereon Remarks are,
Firſt, The beſt of Men when left of God are but changeable Mortals, as Elijah here, quantùm mutatus ab illo; how is he changed from what he was before. Oh how bold and couragious had Elijah been in telling Ahab to his Teeth [I am not, but thou art the Troubler of Iſrael] in carrying the Conteſt all alone againſt all apoſtatizing Idolatrous Iſrael, and in ſlaughtering (with his own ſingle Sword) four hundred and fifty Prophets of Baal, &c. but now behold He is ſo timerous and daſtardly, that he flees from place to place, at the frowns of a weak and wicked Woman. He dare not tarry at Beerſheba, no nor take that Boy with him (whom he had rais'd from Death to Life, as ſome ſay) leſt his own Life ſhould be betrayed into the hands of Jezebel thereby. N.B. He durſt not ſtay in Judah, though good Jehoſaphat reigned there, becauſe he was allied to Ahab, and being a Man of a facile Temper, Elijah fear'd Ahab might eaſily circumvent him, and ſo ſeize his Perſon: Hereupon He flees from thence [a days Journey into the Wilderneſs] even into that very Wilderneſs, wherein Iſrael had wandred forty Years, and lays himſelf down (weary and hungry) under a Juniper-tree, which Serpents naturally avoid (ſaith Pliny) and therefore he might Promiſe to himſelf a ſafe and ſecure ſleeping under it's ſhadow.
Remark the Second, Here he earneſtly deſired to die, that He might be freed from his fears, &c. which was the fruit of his Frailty (as was done by Jonah afterwards, Jon. 4.3.) for if he really and deliberately deſired it, and not in a Pang of Paſſion only, it was but his returning to Jezebel, and ſhe would readily grant his Requeſt. N.B. But Peter Martyr qualifies this paſſionate Petition; ſaying 1. He feared, ſhould he fall into the clutches of Jezebel and her Prieſts, they might have put him to ſome cruel kind of Death, for his ſlaying ſo many of Baal's Prophets. 2. It was look'd upon as exceeding ignoble to die by the Hands of a Woman, Judg. 9.54.3. He deſired rather to die by the moſt noble hands of God's immediate ſtroke, which he look'd on as a more honourable kind of Death: And thus had Jacob faln in his Conflict with the Meſſiah, Gen. 32.24. he would have this Honour to fall by noble hands. 4. But eſpecially He deſir'd thus to die from his Zeal for God's Glory, leſt Jezebel and her Chimney-Chaplain's ſhould Triumph over his Death by their hands, and ſay [now Baal prevails over Jehovah, and Baal's Prophets prove too ſtrong for this Prophet of the Lord.] Beſides, 5. He was now a very old Man, elder than moſt of his Predeceſſors, who had loſt their lives by Jezebel and other Perſecutors, and ſeeing (as he ſaid) it is enough; I can do no more ſervice for God, Iſrael is reſolvedly relaps'd into Idolatry: And I can no longer expect any Joy of my miſerable and mortal Life, therefore he preſs'd this Petition.
Remark the Third, But God's Thoughts were not like Elijah's, Iſa. 55.8. for God had not only more Work for him in this World. (as the anointing of Hazael, John, and Eliſha, &c. ver. 15, 16, 17, &c.) but alſo God determined to deliver him both from Jezebel, and from Death it ſelf, which devoureth all Men; He ſhould have a greater Honour conferr'd upon him than all his fore-fathers, that he mentioned; namely, be bodily tranſlated into Heaven, which he never thought of.
Remark the Fourth, However Elijah's dolour and toilſome Travel lull'd him aſleep under the ſweet and ſecure ſhade of his Juniper-tree, ver. 5. ſo while he earneſtly calls for Death; ſleep, which is the Image of Death, (Mortis imago ſopor) comes to him uncalled. N.B. The Angel of God waits on him there, as one of God's miniſtring Spirits to an Heir of Salvation (in this wild Wilderneſs) Heb. 1.14. and thinks himſelf happy in this Office of providing the Prophet's Breakfaſt, which he brings him piping hot as out of an Oven, ver. 6. not Dainties but Neceſſaries, yet ſurely moſt excellently cooked by ſuch a Coeleſtial Cook; this was Angels Food indeed, of an Angelical Dreſs: Peter Martyr marks here, the marvelous Care and Providence of God towards this Prophet: God had provided for him before by a Raven, Chap. 17.6. and by the Widow of Sareptah, ver. 15. and now here by an Angel; nor was this all; N.B. But afterwards in Mount Horeb, God himſelf fed him with the ſight of God's Face, and with the hearing of his Word, for we find not that Elijah did eat any thing at that time for forty Days and Nights together: The Ravens and the Sareptan Widow provided for the Prophet, while he was waking (ſaith Dr. Hall) but this Angel did ſo, while he was ſleeping: Needs muſt Elijah Eat, Drink, and Sleep with much Comfort, while he ſaw ſuch an Attendant, Guardian, and Purverour: The firſt time he ate ſparingly (ſaith Sanctius) that he might have ſome to ſuffice him the next Day. However the Angel touches him the ſecond time, to awake him out of his Repoſe to betake Himſelf again to a freſh Repaſt, ver. 7. telling him, he muſt feed luſtily that he might be able to hold out ſo long a Journey as to Horeb: N.B. The like Words, the Angel of the Covenant ſeemeth to ſay to us in his Ordinances (eſpecially in the Lord's Supper) eat O Friends, yea drink abundantly, &c. Cant. 5.1.
Remark the Fifth, Elijah obeyed, and in the ſtrength of that double Meal he went to Horeb, &c. ver. 8. Horeb is reckoned from Beerſheba but fourſcore Miles, whereof he had walk'd one Day's Journey already into the Wilderneſs: So that the Prophet need not ſpend forty Days and Nights in going thither, but Peter Martyr ſuppoſeth, that he went wayleſs ways, with many windings and turnings in the manner of Fugitives, to ſhun Jezebel's Purſuers: Sometimes he ſtood ſtill, reſted and lay lurking in obſcure Places; and perhaps (ſaith Menochius) It was not at the firſt his purpoſe to paſs ſo far as Horeb, but God by his Providence brought him through all his wandrings in the Wilderneſs thither (ſaith Peter Martyr) that he might there inſtruct him: Others are of opinion, that forty Days and Nights time was ſpent in not only his going to Horeb, but alſo in his abiding there: N.B. However, this is certain, that this double Meal laſted to nouriſh him for ſo long a Time: No doubt, but Meat and Drink of an Angel's providing, muſt have an extraordinary Digeſtion and Operation: As the Meal in the Barrel, and the Oil in the Cruiſe, continued for three Years, Chap. 17.14, 15. ſo might this Meat of the Angel's making, abide in Elijah's Stomach for forty Days and forty Nights; and this is reputed the Prophet's ſeventh Miracle in his Faſting ſo long, as Moſes had done before him, Exod. 34.28. and the Meſſias after him, Matth. 4.2. which three great Faſters did meet gloriouſly together on Mount Tabor at Chriſt's Transfiguration, Matth. 17.3.
The third Place Elijah fled to, for fear of Jezebel, was Mount Horeb, where the Lord met him, ver. 9, to ver. 18. Remarks upon this are theſe.
Firſt, Horeb had a Cave in which Elijah lodged himſelf; this was a more convenient Place for his Lodging, than when he lay in the open Air under his Juniper-Tree in the Wilderneſs; and Rab. Solomon ſaith, It was the ſelf-ſame Cave, wherein Moſes was, when he ſaw God's Back-parts, Exod. 33.21, 22, 23. and 34.6. Hence this Cave was in moſt high eſteem among the Ancients, ſaith Joſephus, &c. N.B. However, this Mount Horeb, was the Place where God appeared to Moſes at the firſt, Exod. 3.1, 2. and where afterwards God gave the Law to Moſes and Iſrael, Deut. 4.10, 15. It ſurely could not but much confirm Elijah's Faith againſt his fear to behold thoſe ſenſible Monuments, wherein God cover'd Moſes with his Hand, while He paſſed by him with his overwhelming Glory: Moſes had gone to this Horeb, to ſee God in the Buſh, Exod. 3.1, 2, 3. but here God comes to find Elijah in this Cave, ſaying to him [what doſt thou here Elijah?] ver. 9. wherein (ſaith Peter Martyr) God asks not, becauſe he knew not, but ſecretly taxeth him for forſaking his Station, intimating to him, how he had ſent him, and ſet him to reduce Iſrael from their relapſes, and gave him great Gifts and Miracles for that end, and ſaying, I would have protected thee ſtill, hadſt thou continued amongſt them: But now moſt unlike a Champion for Truth, thou art a timorous run-away, and comes not hither by my command; but by thy own Cowardice for fear of Jezebel. N.B. But others vary from Peter Martyr's Sentiments, ſaying, Had God been diſpleaſed with Elijah's being here, He would not have ſent his Angel to ſuſtain him in the Wilderneſs, nor have ſo ſtrengthen'd him to travel forty Days and Nights with the ſuccour of one double Meal only: Therefore (ſay they) God asks this Queſtion, only to uſher in the following Diſcourſe.
Remark the Second, Elijah's Anſwer to God's Queſtion, ver. 10. in which Peter Martyr obſerves, that the Prophet doth not ſpeak out ſimply and directly, but conceals the true Cauſe of his coming thither, and commends himſelf with his Zelando Zelavi [I have been Jealous, &c.] meaning, that it grieved his Soul to behold the Lord's Spouſe ſo play the Harlot, &c. God's Honour was as tender to him, as a Wives Honeſty is to her Husband. N.B. Here it is that Elijah makes Interceſſion to God againſt Iſrael, Rom. 11.2. laying three grievous Crimes to their Charge. The Firſt is, Their forſaking God's Covenant. The Second is, Their throwing down God's Altars. The Third was, Their ſlaying God's Prophets. Oh woe to that People, who put a Godly Miniſter to ſuch an unpleaſing Task, whoſe Work properly is to pray for, and not againſt them: When a People ſo far apoſtatize, as to fall a perſecuting God's Prophets, and when the moſt eminent of them are the greateſt objects of their Hatred and Perſecution; ſuch a People forfeit Prophets Prayers for them, and Ripen faſt for Deſtruction.
Remark the Third is, Jehovah's appearance to Elijah at the Mouth of the Cave, whereas the Lord's Accuſation, and Elijah's Apology (before mentioned) were in the Heart or midſt within the Cave, from ver. 11, to ver. 13.
Mark 1. The Lord bids Elijah come forth out of his lurking Hole into the open light, and ſtand in the Mouth of the Cave, and there thou ſhalt ſee my Harbingers, all three Terrible in themſelves, to humble the Prophet, and to prepare him for hearkening more heedfully to the Divine Oracle in the fourth Harbinger, and for receiving it with a deeper Veneration.
Mark 2. The firſt of God's Harbingers, was a tempeſtuous wind, that moved the Mountains and rent the Rocks, ver. 11. Though the Wind of it ſelf be but a Vapour, yet what great things God can work by it, is well known both at Sea and Land by Storms, and here alſo, and all to make way (ſaith Oſiander) for his own gracious appearance in the laſt Harbinger! N.B. This Tempeſt repreſented Hazael, whom Elijah anointed afterward, ver. 15. that tearing Blaſt to Iſrael was from God, but God was not in it, &c.
Mark 3. After the Wind, comes the Earthquake, more terrible than the Wind, that did but move the Air, but this the Earth (ſaith Dr. Hall), that only beats upon ſome Prominencies of the Earth, but this ſhook it from its Center. N.B. This might prefigure Jehu, whom Elijah anointed, ver. 16. This again is added [but the Lord was not in it] that is, God was ſo in it, as in his other extraordinary Works, but not ſo, as to impart himſelf graciouſly to Elijah therein, leſt he ſhould rather be affrighted than inſtructed by God's ſpeaking to him out of thoſe terrible Things.
Mark 4. After the Earthquake came the Fire, more terrible than the two former, to teach Elijah God's Dominion over all the Elements (Air in the firſt, Earth in the ſecond, and now Fire in this third dreadful Repreſentation) and that he wanted not weapons wherewith to deſtroy both that Beldame Jezebel, and the reſt of her Idolatrous Crew in Iſrael: This Third might well prefigure Eliſha, the third of Elijah's anointed ones, ver. 16, 17. for out of the Mouth of God's two Witneſſes (which ſome ſuppoſe to be Elijah and Eliſha) a Fire proceedeth to devour their Enemies, Rev. 11.5. but 'tis ſaid again [The Lord was not in the Fire] ver. 12. as before, ver. 11. to denote, that the proper Work of God is Mercy and Clemency, and ſuch rough Acts of Juſtice (repreſented by Wind, Earthquake, and Fire) are his ſtrange Acts, Iſa. 28.21.
Mark 5. Then after all comes the ſtill ſmall Voice, ver. 12. which Elijah might hear and underſtand without any affrightment, to intimate unto him (ſaith Grotius) that he was too hot againſt Iſrael, God would not uſe preſent Violence againſt Jezebel, &c. but in his own time Viſit Iſrael [not by Power and Might, but by his Spirit] Zech. 4.6, which breaths gently, yet Works powerfully to pull down Satan's ſtrong holds, 2 Cor. 10.4.5. His Viſion of Wind. Earthquake, Fire, &c. repreſented to him, that after violent Perſecutions and fatal Convulſions of Kingdoms, there ſhould come a ſweet and peaceable Meſſias. N.B. Grotius excellently applies this ſtill Voice as a figure of the Goſpel, which came not by Tempeſts, Earthquakes, and Fire, as the Law did, Exod. 19.16. Heb. 12.18. &c. but in much Lenity, and this is the Wiſdom which is from above, pure and peaceable, Jam. 3.17. and Deodate adds, God's ſaving Revelation of himſelf is only in the ſweet Goſpel, which ſoundeth Grace and Comfort, and not in his terrible Law: But Sanctius gives a notable Reaſon for theſe three tremendous Repreſentations aforeſaid. N.B. That almoſt the ſame prodigies appeared here, as did at the firſt giving of the Law, for now God came to reſtore his Law, which Men at preſent had troden under foot, as Moſes was the Lawgiver, ſo Elijah was the Law-Reſtorer. Yea, and Vatablus noteth well, that the like fearful Signs were the forerunners of the Holy Spirit's falling upon the Apoſtles, at the Foundation of the Goſpel, that ſmall ſtill Voice. N.B. God makes way for himſelf by terrour, but he conveys himſelf to us by Candour and Kindneſs. Happy we, if after the flaſhes of the Law in our Conſciences, we have heard and are comforted with the ſtill Voice of the Goſpel, as Elijah was here, &c.
Remark the Fourth is, A Narrative of what was done and ſaid, when God manifeſted his Preſence in this ſmall ſtill Voice, from ver. 13, to 18.
Mark 1. Elijah at the hearing of this Voice, wraps his Face in his Mantle, ver. 13. as unable to behold God's Splendour and Glory, which the Holy Angels cannot do, but cover their Faces with their Wings, as with a double Scarf, Iſa. 6.2. Though the Prophet's Obedience had drawn him to the Mouth of the Cave, yet his fear made him to hide his Head, becauſe now he wanted the ſhelter of the Cave.
Mark 2. God ſaith the ſame Words in this ſmall ſtill Voice, that He had ſaid before, ver. 9. namely [What doſt thou here Elijah?] what before God had ſpoke to him by an Angel in the Belly of the Cave, now He ſpeaks to him again immediately in this ſmall ſtill Voice: Had the Lord been ſatisfied with Elijah's firſt Anſwer, he would never have ask'd the ſame Queſtion again.
Mark 3. Elijah gives God the ſame Anſwer, he had done before [Word for Word] ver. 14. loth was Elijah to ſpeak out: He was more willing to ſay [I have been Jealous for the Lord, &c.] than to confeſs his Cowardice, and ſay [I have been fearful of Jezebel, &c.] but his own conſciouſneſs to himſelf of a timorous temper would not ſuffer him to ſay ſo. N.B. But others are of opinion, as Peter Martyr, &c. That God blames him not here for a run-away, but only propounds the ſame Queſtion to him again, to produce a farther proof of his Zeal. Thus Chriſt dealt with Peter, asking him three times over [Loveſt thou me?] to fetch from him a farther proof of his Love, John 21.15, 16, 17. as here a proof of Elijah's Zeal.
Mark 4 God's reply, ver. 15. [Get thee gone to Damaſcus, &c.] not to Beerſheba, or to Jezreel, though that was the nigheſt way, and this much farther about through Moab and Ammon, yet God would not expoſe his timorous Servant, in his Paſſage through Ahab's Kingdom▪ N.B. Elijah's Errand to Damaſcus, was to anoint Hazael King of Syria, Grotius notes well, though God principally takes care of his own People Iſrael, yet caſts he his Eye of Providence upon other Nations alſo, as here upon the Syrians, but it was (ſaith Dr. Lightfoot) to plague Iſrael for their Idolatry: And from thence he goes to anoint Jehu King of Iſrael, if not by himſelf, yet by his Miniſter, related 2 Kings 9.1, &c. and Eliſha to ſucced him.
Mark 5. Here the order of the Hiſtory is inverted, ver. 16, 17. for Eliſha was made a Prophet before either Hazael or Jehu were made Kings, but this is of no moment to invalidate the Hiſtory, the ſubſtance whereof is, that one or other of thoſe three ſhould execute God's Judgments upon Apoſtatized Iſraelites: And the Reaſon of this Inverſion is (ſaith Peter Martyr) becauſe that the Prophet Eliſha was choſen to appoint and anoint thoſe Kings, and ſo kind was God, that Iſrael (though Idolatrous) ſhall not want a Prophet; As Jehu ſhould deſtroy the Houſe of incorrigible Ahab, ſo Eliſha muſt go on with that Reformation, which Elijah had begun.
Mark 6. When God had comforted his Prophet, by telling him of thoſe three Inſtruments, he had in ſtore to revenge his Cauſe and Quarrel, then he convinces him of his miſtake in his ſaying [I only am left alone, &c.] for God hath both Prophets, and Servants in Iſrael, ſaying, Though thou ſee them not, beſide thoſe hundred Prophets, that Obadiah hath hid, I have ſeven thouſand Servants, that bow not the Knee to Baal, ver. 18. God delights in hidden Treaſures, and never ſtarves his Cauſe for want of Inſtruments. He knows who are his, 2 Tim. 2.19. the Gates of Hell cannot deſtroy the Being of that ſure Foundation of the Church, Matth. 16.18. though it's well-being cannot ſometimes be ſeen.
Remark the laſt is, Eliſha's call to ſerve and ſucceed Elijah, ver. 19, 20, 21.
Mark 1. Elijah returns from the Cave in the Mount of God, to the Field where Eliſha was Plowing, he finds him not in the Schools of the Prophets, but (according to the ſimplicity of thoſe times) in that thrifty Trade of Tillage: God can fit for Office whom he pleaſeth to chuſe, Amos 7.14. Matth. 4.18, &c.
Mark 2. Elijah ſays nothing to him, only caſts his Prophet's Mantle over him, which was a Symbol of his being clothed with God's Spirit: Thus the Bridegroom adopted the Bride, Ruth 3.9. and ſo doth God to us, Ezek. 16.8. if called, &c.
Mark 3. When this rich Farmer's Son, found his Heart changed by this Habit, He leaves his Plough, and begs leave of a farewel to his Parents: This great change upon Eliſha, by only the Mantle of Elijah, makes up his eighth Miracle.
Mark 4. Elijah grants it; Grace deſtroys not Nature, nor Sanctity Civility: Parents do Conſent, Eliſha comes without dallying and delaying, not as He did, Matth. 8.21. Luke 9.59. and ver. 61, 62. where Chriſt grants not to him, what Elijah here granteth, becauſe Chriſt knew all Men, John 2.24. and that it was a pretence only to leave Chriſt.
Mark 5. Eliſha's friendly Farewel was ſpeedy: This Divine Impreſſion makes him willing to leave his Parents, his Plough, his fat Farm, his All for God, &c. He ſlays his Oxen (he plow'd with) boils the Fleſh with the Plough and wooden Inſtruments, makes a farewel Feaſt for all his Friends, here's no weeping, ſaith Peter Martyr, but all Joy at this Happy Day, and more honourable imploy: Thus Levi did, Luke 5.29.