Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Kings · Chapter 19
CHAP. XIX.
IEzabel the Queen hearing by her husband, King Ahab, that the prophets of Baal V. 1.were all slain, sent immediately to threaten Elijah with death, at the hearing of which he feared, and fled. If it be demanded, why shee first threatned him, and set the next day for the time of execution and did it not presently, nor laid hold upon him, that he might not escape, Lyra answereth, that forsomuch as he boldly Lyra.shewed himself to the king, shee thought that he would not now flye for fear from her, being a woman. But it pleased God to leave him a while to his own weaknesse, and then all courage failed him, whereby the most faithfull may see what he Note. is of himselfe, to be humbled; notwithstanding the great valour and constancie, which he hath formerly shewed, for all our courage to stand for God is from him, and if we be left to our selves, we presently fall. And touching Elijah, Gregory Gregory.doubteth not to say, that because he began to be tickled with high conceits, of himselfe for the great acts which he had done, he was suffered thus to feare, to humble him.
P. Martyr having said the same with Lyra, imputeth it to the speciall providence P. Martyr.of God, notwithstanding, that Iezabel went so openly about to kill Elijah, that he might have time to escape away. And yet he taxeth it as a fault in Elijah to fear and to flye thus, when he should have kept his station; especially having no word now from the Lord to flye away. And he admireth his present weaknesse, comparing it with his confronting of Ahab before, and alone opposing 450 prophets of Baal, saying, that it was strange, that he who had shewed so great magnanimity hitherto, and both shut and opened heaven for fire and raine, should now upon the sudden for the threats of a silly woman, prove so pusillanimous. But yet thus Peter was terrified also by a young maid, and made to deny his master Christ. For Iezabel, who after she had heard all things miraculously done by Elijah related, and yet hardened her heart to this great wickednesse, he saith, that shee was of the number of those that were so hardened in sin, as that they will by no means be made to relent, but rather are hereby more exasperated to do wickedly unto the end, where some wicked one are moved for the present, as Ahab seemeth to have been, but soon fall againe. For Elijah had his favour now so farre, that he might have been safely in Iezreel with him, but hee was too much carryed away by his wicked wife; hitherto Martyr. And Ierom saith, for so much as this just man feared Hieron. l. 2. com. Pelag. Ps. 56.and was troubled in mind, who can say that this was without vice, seeing David saith, the Lord is on my side, I will not therefore feare, what man can doe unto me. The Lord himselfe indeed feared, when in the dayes of the flesh, he offered Heb. 5. 7. Iohn 10. 18.strong cryes unto God. But his feare proceeded not from diffidence, for he said that none had power to take away his life, and that he gave his life for his sheep, and that he could pray and have 12 Legions of Angels, when hee was in greatest danger; &c. His feare then was not for himselfe, nor his carefull seeking, that this cup might passe from him, but for his followers, least their faith should by his sufferings be shaken; and for his very enemies, least they should be the more hardened. And when he fled from one place to another, that he might escape danger, he did it not for feare of his own life, but because as he said, his houre was not yet come. It was not so with Elijah, for like another man hee now feared through weaknesse of faith, and fled. So likewise the ordinary glosse. Being lifted up most Ord. Glos,high by the spirit, he was repressed by temptations, when he feared death by the hand of a woman, but desired it at the hand of God.
And he came to Beersheba in Iudah, and left his servant there.] That is, saith Lyra, the sonne of the widow of Sareptah, whom he sometime revived; so likewise the master of the scholasticall history, but this is only conjecturall; the cause why he P. Comestor.left him, which he assigneth, is more probable; viz. because he was to goe into the wildernesse, where there was no food; and therefore if he would adventure himselfe into such a place, he thought it not fit to require his servant to goe into apparant want also. Beersheba was 84 miles from Iezreel, the very border of the kingdome H. B. Patriarks travels.of Iudah, farthest from the kingdome of Ahab; yet because hee thought not himselfe safe there, happily, saith Martyr, because Iehosaphat the king of Iudah had P. Martyr.contracted affinity with king Ahab, he went from thence into the wildemesse a dayes journey, that is, the wildernesse of Paran, which, saith my authour, was 20 miles from Beersheba; and being weary, he sate down under a juniper tree, for the shadow of this tree keepeth away serpents, as Pliny saith; wherefore a man might V. 4.safely rest here. Some saith Martyr, for a Iuniper, have Genista. But no such thing is written of that tree, and the word here used is rendred Iuniper, Ps. 120. 4. the burning coales of Iuniper which are said so to exceed in heat, that being raked up in embers, they will keep fire an whole yeare together. Elijah being come hither, desireth of God that he might dye; for he saith, he was not better then his fathers. Hereupon the Rabbins lay hold to confirme their opinion that Elijah was Phinees, upon which it was touched before. But it cannot necessarily be inferred hence, as they would have it, that he overlived all his fathers, if by them we understand Abraham, Isaack, and Iacob, or Aaron who lived 120 yeares, but onelyonly that he was an old man and at the yeares that he had atteined to, or sooner, many of his progenitours had dyed, some by a naturall death, and some being prophets by a violent, in the Iezzabelan persecution. Wherefore he growing weary of this life through his manifold troubles, desired now to dye also. If it be said, this is strange, that he fled for feare of being put to death, and yet desired to dye. It is answered, he feared only the manner by the hands of persecuters, least they that stood for Baal should seem at the last to have gotten the day, and so the Lord to have been overcome by Baal, if he being his only champion, should have been cut off by the servants of Baal. It was his zeale then for the Lord, and feare, least some dishonour might redound unto his name, which made him first flye death, and then to desire it; his weaknesse …, that he did not believe, that the Lord could preserve him from the fury of Ie…el, if he had remained there; if we shall not say rather that he fled, seeing an op…tunity by Gods providence infatuating Iezabel to threaten him first, that hee …ht not tempt the Lord in putting himselfe upon apparant danger, needlesly. To …clude, it is to be thought, that howsoever the spirit of zeale wrought with him to make him flye, yet it was not without some mixture of the fleshes weaknesse, which made him, when he was now come thus farre impatient of life, as Iob also was. But in desiring that he might die, he shewed that he believed a better life to come, after the bodily death, or else he would never have desired it; and that to lay violent hands upon himselfe, had been the way to have lost it. Wherefore he would not thus rid himselfe of this life, but sought unto the Lord to take it away, in whose hands alone is the power to give life and to take it away; and for a man in discontent or upon any other occasion to destroy his own life, is a presumptuous sinne; for which I cannot see, how there can be any remission. But why did Elijah desire to have his life cut off, seeing long life to the faithfull is the greatest blessing in this world? Ans. He might desire this, that he might see no more dishonour done to God by Iezabel and other obstinate idolaters, as St. Paul desired to be dissolved, that Phil. 1. 23.he might the sooner come to the fruition of Christs presence. But hee expressed himselfe, if God would, and his abiding here might more conduce to their benefit, that he was willing to live, and so Elijah did, but spake, as one carried by passion for the tediousnesse of this life, from which neither Moses was free, when he desired Numb. 11. 15.to dye, nor any of the best of Gods servants.
Elijah being weary with travaile, fell asleep here, but because he had fasted all the day, and had nothing after his journey to eat, that he might not faint through V. 5.want, the Lord sent his Angell with bread unto him, saying, arise Elijah and eat; then he looked and saw cakes baked upon the embers, and a pot of water, and did eat and drink and slept again, as is to be supposed all night; and then the Angell coming again bad him eat, because he had a great journey to goe, which he did, and went in the strength of that meat 40 dayes and 40 nights, till he came to Horeb, the mount of God. The same God that provided for him miraculously in the time of drought by the ministery of ravens, now again fed him by the ministery of an Angell, and he that made the meale and oyle, which was enough only for one meale to last many daies, and to suffice for the feeding of him, the widow of Sareptah, her sonne and familie all that time, now by a new kind of miracle gave a meale unto him, that strengthened him without eating more 40 daies together, and that to labour in tedious travaile. How this could be we ought not to question, seeing the Almighty caused it so to be, that we might know, that he hath more waies then one to sustein such as trust in him. In times past he fed Elijah by miraculously supplying Note. him from day to day, now he susteineth him many dayes together eating nothing, but once or twice at the beginning of this time, bread miraculously prepared by an Angell. For it was not the Angels preparing it, that put this vertue into it, as it may seem. And the authour of the book de mirahil. S. Sacrae, affirmeth saying, that by reason of the Angels preparing it, such vertue was in it, that it kept the nature of the body from consuming the naturall heat, by reason whereof the taking of meat is requisite for the repairing of that which was consumed. But Gods will, which caused the Angell to prepare such bread, that made it last in his stomack, that he felt no hunger all this time, but remained, as if he had eaten but a little before, no feeblenesse or languishing coming upon him through that long want. And this was done to prefigure Christs fast of 40 daies and 40 nights, in the same wildemesse. But wheras he is said to have gone in the strength of this meal 40 daies and 40 nights; it is not to be understood, as though he had in all that time taken no rest, but that he went in the day time being fit for travaile, and rested at night, and happily in the heat of the day also. Neither was he all this time in the day going directly Patriarks travels.to mount Horeb, or Sinai, for it was but 80 miles thither, and so a journie that might well have been gone in 4 or 5 daies; but he made in this voyage many turnings, and fetched many bouts through invious places, least happily some pursuing him from Iezabel, should find him. And to Horeb he directed his course, as being a most desert place, thinking, as Iosephus conjectureth, to dwell there; till the Lord Josephus.should further reveale his will unto him: for he is said by and by to have been there in a cave. Some hold that he fasted not only 40 daies, till he came to this mount, but also till he returned again; because this also was a desert place, and wee read not of any other food after thi… brought unto him. But for so much as the Scripture saith only, he went in the strength of it 40 daies and 40 nights, till he came to mount Horeb, it is rather to be thought, that he was there otherwise supplied with food, although no mention be made therof, one includeth the time of his being there within these 40 daies saying, by vertue of this meat he went to Horeb, & there continued H. B. Patriarcks travels. P. Martyr.40 daies, &c. But the text admitteth of no such glosse, but as Martyr hath it, he ate nothing after in the 40 days wherein he was going thither. And he thinketh that Elijah came to Horeb being a part of mount Sinai where the law was given, because he conceived it the most fit place to receive instructions, what to doe now, that the law was so neglected & trodden under foot. The cave into which he went, saith R. Solom. was that, in which Moses was, when the Lord passed by Exo. 34. 6. And here the word of the Lord came unto him saying, what doest thou here Eliiah? which sheweth that he came not by any particular direction from the Lord, but of his own mind; happily, as hath been already said, supposing, that where the law was at the first given, he should receive some comfort, that was so zealous for the law. And the Lord did not aske him this question, saith Martyr, as if he were ignorant upon what occasion he came thither, but in way of reproof; as if he had said, doest thou thus for feare come to lurk in solitarie places, forsaking the place whereunto thou wert called to withstand idolatrie? hast thou therefore received the singular gifts of the spirit, to come and hide them here? And he dealeth with him by way of interrogation, that he might draw a confession from his own mouth. But he when he should have confessed his timerousnesse in fleeing the danger of death, palliateth it with a pretext of zeal, and complaineth of the great wickednesse of the people of Israel, thus to move the Lord to take revenge upon them: thus he, But Lyra better. He asked him this, that upon his answer he might take occasion Lyra. Pellican.to comfort him, as indeed he did: and Pellican likewise, but onelyonly he addeth, that he sought to draw an answer from him touching his zeal, that he might by and by teach him in his own example, patiently to expect their amendment, and not so suddainly seek their destruction. For in causing a mighty winde, and fire, &c. to go before him, and then a soft and still voice, he shewed, that he had power to confound them all in a moment, but he would deal more gently first by admonitions and instructions. For seeing the Lord reproveth not Elijah for his fearfulnesse, how can any man do it? Indeed he concealeth not, but acknowledgeth this in part to be the cause of his coming hither now, when he said, they sought his life also, but it was his zeal for God, which brought him into that danger, for which he doubted not, but after this complaint made, as the Apostle calleth it, hee should heare of Rom. 11. 2.comfort.
To the Lords question, what do'st thou here? Elijah answereth, v. 10. I have been zealous for the Lord God of hosts, for the children of Israel have left thy covenant, V. 10.broken down thine altars, &c.] It may seem strange that he should complain of their breaking down his altars, when as there ought to be but one altar for sacrifice, Deut. 16. 2 Sam. 24.at that particular place, which the Lord should chuse, and that was mount Moriah in Ierusalem, where Solomon by the direction of God had built him a temple. If there were any altars then in other parts of the land, it may seem not to be a fault to break them down, yea it is commended in godly princes, that they brake down the high places, where altars had sometime by the Patriarks been erected to God, that none might sinne by sacrificing after that the temple was built, in any other place; and if so, why doth Elijah complain of this? Martyr answereth, that idolaters P. Martyrbrake them down in another minde, viz. out of enmity against God, that no remembrance of him might remain any more in the land. And Lyra saith, they Lyra.destroyed them in contempt of God, and this he complaineth of, and not that they were any further usefull now for sacrifice, except upon speciall occasion, and sacrificing to God there was still tollerated by some godly kings, to keep the people from sacrificing to idols. They have killed thy prophets with the sword and I am left alone. How could Elijah say thus, when as he had been certified by Obadiah lately, that there were 100. hidden by him in caves? Hugo Cardinalis saith, that because Hugo Cardin.he did more in the Lords cause then all they, he accounted them as none of the Lords prophets, which he spake not without some el…ion of minde, to p… down which the Lord presently told him, that there were 7000. in Israel, which had not bowed the knee to Baal, but cleaved constantly to the Lord, as he did. Lyra saith, he was left alone, because there were but a very few, in comparison of Lyra.the great multitude which followed Baal. Martyr, he was left alone to stand publikely for God, all others, which had done so in times past, were either slain, or lurked P. Martyr.in secret places, he not knowing, where any one was to be found at that time. And hereunto we may adde, that for ought he knew, they were by that time cut off by raging Iezabel also.
And he said, go out and stand upon the mountain, and behold the Lord passed, and V. 11.a mighty winde breaking the mountains and cleaving the rocks before the Lord, but the Lord was not in the winde.] Here before the Lord said any thing to Elijah in answer, to his complaint, he made first a shew of his wonderfull great power by most strong windes, a most hot burning fire, and terrible earthquake, in each of which it is said, the Lord was not, and lastly there was heard a soft and still voice, shewing the Lords presence. But to what end this was thus done, is most difficult to declare. Pellican as hath been partly touched before, saith, that hereby he would teach the prophet, that although he had power presently to confound all his idolatrous Pellican.enemies, yet he would not thus deal with them, but gently by teaching, seek to bring them into the right way, neither would he have him seek still their destruction by judgements, but their reformation by placide and gentle teaching. Martyr P. Martyr.saith, it may be referred either to the Lord, to persecuting tyrants, or to the prophet. Being referred to the Lord, hereby was shewed, that he could indeed use such meanes to confound his enemies, for by windes he brought locusts upon Egypt, by an earthquake he destroyed Chorah and his company, and also by fire Sodom, but he would proceed against them another more still and silent way, by bringing such enemies upon them, as they least feared. Being referred to persecuters, their rage against the servants of the Lord is hereby set forth, but the Lord is not with them in their attempts, so that they cannot bring to passe what they desire, but what God hath decreed shall stand, which is set forth in the soft and still voice. Being referred to Elijah, he was hereby taught, that his earnest seeking of the destruction of the idolatrous Israelites was not pleasing to the Lord: but rather, that after the judgement of drought, which he had formerly prayed for, he should now by gentle meanes seek their conversion and salvation. For it appeared by experience, that rigid means would do no good upon them, seeing they were not turned by that long continued drought, but when they saw a signe of the Lords power above Baals, they cried out, the Lord he is God. He addeth also some others, as first, that the Lord by these signes shewed his power for the comfort of his servant now full of fear: but it is said, the Lord was not in these; that is, the full knowledge of God is not by seeing such dreadfull effects of his power attained, but when in silence we give our mindes to divine contemplation. Secondly, it was hereby shewed, that when the Lord executeth judgements against the wicked, this is not his ultimus finis to destroy them, but the conversion of souls, and bringing the state of the Church to more quiet and tranquility at the last. Thirdly, Elijah was hereby taught, that God did nothing against the wicked being carried by violent passion, and yet all things were governed according to his will, and by his divine power he pierced into all. Lyra following the ordinary glosse, understandeth by the winde pride, by the earthquake covetousnesse, and by the fire Lyra.fleshly lusts, all which it is shewed by this apparition, must be mortified in us, before that the Lord entreth into our hearts by the still voice of the Gospel to sanctifie us, that we may be saved. Hugo agreeth with Lyra, but that he understandeth Hugo Cardin.by the earthquake either covetousnesse, or fury and rage, and wrath, which worketh not the righteousnesse of God. And for a still voice having sibilus tenuis aura, he expounds it of the Lords inspiring in wardly of the will to lead a new life, and it is called tenuis aura, because in such there is a tender conscience. Amongst all these, I prefer that, which applieth it to the Lord, because it is said, the Lord passed by, shewing by these terrible signes, what he both could and would do to confound his idolatrous enemies, and for the comfort of the faithfull, which was the thing that Elijah sought to stir him up to. Elijah had complained of four things. First they have broken thy covenant, secondly cast down thine altars, thirdly slain thy prophets, fourthly seek my life. Therefore four signes are given him, three of which pretended judgments for this their rage by 3. severall means, and the fourth a quiet estate of all the faithfull after this. For the sequel of speaking after these signes, repeating again, What doest thou here Elijah? and bidding him to go and anoint Hasael, Iehu, and Elishah, and threatning destruction by their swords, after which he addeth, I have reserved to my self 7000, &c. doth plainly shew, that these 3. terrible apparitions, did but serve to prefigure the destruction to come upon the idolaters by those three, and the soft voice a tranquill estate after that of the sincere worshippers of God. All which could not but abundantly comfort Elijah in the midst of his greatest troubles. Whereas the Lord is said not to have been in those signes that portended judgements, hereby we are given to understand, that he took no pleasure in thus dealing, but wicked men brought these destructions upon themselves, by going on obstinately and impenitently in their sinnes, in saying thus therefore it was shewed not to be his but [alienum opus] anothers work, as it were, as Esay calleth the like, the Lords work and anothers his, because he thus Esa. 28. 21.judgeth, but anothers, because others are the cause, he is not in it, that is, in respect of his will and nature, which is not to put to death, but to turn and save sinners. Ezech. 18.These things may also be applied metaphorically, according to Lyra, but I cannot see, how they should be taken, as a check given to Elijah for his earnestnesse against Israel, seeing the Lord immediatly sent him to prepare for a revenge-taking upon the idolaters amongst them, as hath been said. Whereas Elijah is bidden to go out, that he might see this great sight, but yet he is said then first to have come and stood in the mouth of the cave, when the Lord had thus passed by, some take it to be thus set forth by a figure called hysteron proteron, and some, which I rather approve, that he was at the first called out, but being afraid at the rising of the tempest he abode still in the cave, and when these terrours were over, and the voice began to be heard, he went forth as he was bidden. If any man shall ask how the Lord is said not to have been in winde, &c. seeing he is every where? it is answered, that the meaning is to be taken, which hath been shewed, and not the words strictly to be insisted upon. Or as Martyr hath it, he was not in these in a P. Martyr.peculiar manner, to speak unto and to deal with Elijah, as in the soft voice, and thus he was not in times past in other places, as in the sanctuary, to give answers to such as sought unto him.
And when Elijah began to hear, he covered his face with a mantle, &c.] Thus V. 13. Exod. 33. 23.Moses before was covered with an hand, when the Lord passed by, as not able to endure the sight of his glory, as indeed he told him, that no man was. Wherefore Elijah remembring this, covered his face, but some (saith Martyr) hold, that he did it in humility and reverence, as the heavenly cherubims cover their faces, Esa. 6. and this reason he thinketh not unfit to take in also, but the first alone may suffice, because when Moses his pattern would shew his humble reverence he fell down bowing his head to the ground, and was covered his face onelyonly, for that the best man living is so unworthy, that he cannot see God and live. When Elijah was thus prepared, the Lord asked him again as before, and hee answered in the same words. He asked again, what he did there? that after his V. 14. Hugo Card. Pellican.complaint renewed, he might give him comfort, yet secretly, saith Hugo, and Pellican, that he might be brought to see into his own weaknesse, in that he was now so timerous, who yer-while had been so couragious, he was hereby reproved, as doing that which for fear of danger he ought not, viz. going from the company of men, to whom he might have done good by his instructions, to lurk in secret. For he, saith Gregory, that fleeth to a solitary life, is guilty of the destruction of so many souls, as he might have been a means to save, if he had done his endeavour amongst them, which is set fourth in the parable of him, that hid his talent in a napkin. Yet that he might make amends for this fault, by going forth again, as his office required, he giveth him all encouragement so to do, by saying unto him.
Go, return by the way of the desart to Damascus, and anoint Asahel king over Syria, and Iehu the son of Nimshi for king over Israel, and Elishah the son of Shaphat, V. 15.&c.] Here are three men nominated to him, that should be to the idolaters in Israel, as a tempestuous winde, devouring fire and earthquake to terrifie and destroy them that would not turn: Therefore he saith, those that escape the sword of Asahel Iehu shall destroy, and those that escape the sword of Iehu shall Elishah destroy. For the ceremony of anointing, Martyr saith, it was used then to kings and to P. Martyr.priests, to figure out the guifts of the spirit, wherewith they should be endued, as being most needfull for their high offices, but ended with the ceremoniall law, and therefore ought not now to be used, as it is amongst the papists at the inauguration of Princes and bishops, in baptisme, in confirmation, in consecration of Churches and bels, and in time of sicknesse, seeing this is a renewing of Iudaisme, yea and an increasing of the rites thereof. And he saith, that it was not used in the Church of God under the new Testament, for many hundred yeares in the eastern parts, which he proveth by the rescript of Innocent the third, to the Patriark of Constantinople, touching the bishop of Baccharah, who he saith came unto him, and he found that he had not been anointed, and thereby gathered, that in those parts anointing was not yet used, and this was, anno Dom. 1000. And that Christian Emperours were anciently crowned by the Patriarks, but not anionted he saith, that he hath read, as Leo the successour of Martian was by the Patriark of Constantinople, not that he received his Empire of him, but thus acknowledged himself to belong to the Church, and that he assented to the truth therein taught and maintaited. Hitherto of anointing in generall, touching the persons here nominated, because Elishah was also to be anointed for prophet extraordinary, as the necessity of those times required, it is gathered that prophets also were anointed, although it is not said after this, that Elijah did anoint him, but onelyonly cast his mantle upon him, v. 19. For many things were done, which are not recorded in holy Scriptures, as neither his anointing of Asahel or of Iehu. OnelyOnly we read, that Asahel 2 King. 8. 2 King. 9.was told by Elishah that he should be king of Syria, and that he sent one to anoint Iehu, which he did doubtlesse at the direction of Elijah, to whom God had revealed this. When the Lord bade Elijah then to go and anoint these men, he meant nothing else, but that he should provide that this might be done by himself or some other, whom he should imploy in this service, and that neither precisely according to the word, by using the ceremonie of anointing to them all, but doing that which was instar, by declaring the Lords will herein unto them, whereupon they were immediatly endued with the spirit fitting for those functions. For Christ was not anointed, neither are Christians externally, yet he is said to be anointed with the oyl of gladnesse because of the spirit, which descended upon him, and they to Psal. 45. 1 Joh. 2. 20.have an anointing for the spirit received, whereby they were taught divine mysteries. Thus, I say, Elijah fulfilled what he was commanded, although some of these were never anointed according to the letter, and yet happily he went in person and did it, although his declaring of Gods will to Elishah onelyonly be commemorated, and that of anointing Asahel and Iehu passed over in silence, till they were dealt withall again by his instruments. Comestor saith, he anointed them no otherwise, but by declaring it to Asahel by Elishah, to Iehu by one sent by Elishah, and by casting his mantle upon Elishah. So likewise Iosephus, making no mention of his bidding to anoint, but to declare. But a great doubt ariseth here, how Elishah came last to slay those, that were left by Jehu, when as he slew none but 42. children, 2 King. 2. before Iehu was king, and how Iehu could be said to slay those, that were left by Asahel, when as Asahel destroyed not, till the declining time of Iohn, after that he had slain the prophets and servants of Baal, and Ahabs house, and 2 King. 10. 32. Chap. 13. 22.again in his wicked sonnes time? But this is answered, that the order is not to be insisted upon, as if it were precisely meant, that they should slay, Elishah after Iehu and Iehu after Asahel, but onelyonly, as Comestor hath it, one should slay some and Schol. histor.the other some, no respect being had to the time. For Iehu slew those that were left by Asahel, in that they whom he slew, fell not by the sword of Asahel, and the like may be said of Elishah. Thus also Martyr, who besides the children slain upon P. Martyrthe cursing of Elishah, thinketh, that many perished by his means by the famine in Samaria called for by him, which Iehoram the king shewed to be his opinion, 2 King. 6.when for this he threatned to take away his head. But that famine came not but V. 31.by the siege which the king of Syria laid against it, who was spared before by Elishah his means, when he had brought him into the king of Israels power. Tostatus Tostatus.thinketh, that besides the children, which were of Bethel an idolatrous place, whom Elishah slew, that many of the servants of Baal more were by him slain also, although it be passed over in silence; and this is not incredible, seeing the word of God spoken of him, and of his slaying some idolaters is undoubtedly true, and had the effect as well as that spoken of Asahel and Iehu. Hugo saith, that it is Hugo Cardin. Glos. ordin.not meant, that Elishah should slay any with the materiall, but with the spirituall sword, and the glosse; Asahel and Iehu slew with the materiall sword, Elishah with the sword of the tongue, herein following Rabanus, and this he may be said to have done, when he cursed those children of Bethel, who as Lyra saith, were there to Lyra.learn idolatry, and they were presently slain, as if they had been smitten by him, as Ananias and Saphyra afterwards were by Peter, Act. 5.
Yet I will reserve 7000. in Israel, even all the knees that have not bowed to Baal, V. 18.and every mouth that hath not kissed him.] Lyra will have either the kissing of Baal for reverence meant, or kissing the hand for the like reason, in such as came before him, grounding upon Iob. 31. where kissing of the hand in reverence to the Sun and Moon is spoken of as a great wickednesse. Comestor, kissing of Baals hands Schol. histor. P. Martyrfor reverence, so likewise Martyr, saying yet with Lyra, that some idolaters kissed their own hand, for reverence to the Sun, as Iob speaketh, because they could not reach to it, but by the idolatrous papists of these times, who wear out idols by kissing them, we may easily gather that they kissed the image of Baal. And because the godly are described by these outward gestures, wherein they would not consort with idolaters, he noteth the errour of those that will be present at the Masse, and do as others do outwardly, saying, that seeing their hearts are upright, this is no Note. offence: but the godly of those times abhorred from so doing, and so do the truly godly in all times, he therefore censureth all such as hypocrites, saying that they serve not Christ but the devill. Now of such a number of sincere worshippers of God in the midst of those idolatrous times, the Lord certifieth Elijah for his greater comfort, and to teach us, that God hath his true Church in all times, which keepeth her self pure from idolatrous pollutions, although hidden from the eyes of men, and so doubtlesse in the most corrupt times of popery, there were many that abhorred from image-worshipping, and ascribing infallibilitie and power to the Pope to forgive sins, even before Luther and Calvin, yea, and many such are nominated, as not altogether lying hid, in Catalogo testium veritatis.
And going thence he found Elishah the sonne of Shaphat, but he was ploughing, &c▪ V. 19.and he cast his mantle upon him, &c.] Elishah was of Abel-Mehol…h, v. 16. which was near unto Iordan in the tribe of Ephraim, according to Iunius, upon Iudg. 7. 22. And he is said by the Hebrews to have been the sonne of a very rich man, which is not improbable, seeing he ploughed with no lesse then 12. yokes of oxen. VponUpon him Elijah cast his mantle, by this outward signe imparting the spirit of prophesie unto him: for so Iosephus saith, that he began to prophesie so soon as this was done. And it appeareth, that he felt such a change in himself, that he must forthwith leave his husbandry and follow the prophet, as being now of the same calling and profession, with him. For he asketh leave of Elijah to go home first to kisse his father and his mother, saying, that then hee would follow him. Which sheweth, that the spirit of God with the mantle came upon him so, as that he was enforced, immediatly leaving this, to betake himself to another course of life. Not, as Martyr saith, that there was any vertue in the mantle, but that it pleased God hereby to work in him singularly, so as wee read not in all the Scripture of any other called to this office of prophesying. Yet he saith, that anciently they used to put their coat upon one, that they joyned most nearly unto them, as Ruth desired Boaz to Ruth. 3. 9. 1 Sam. 18. 4.cast the skirt of his garment upon her, and Ionathan put his coat upon David, hereby unwittingly fore-shewing his attaining to the kingdome, to the which he was heir, but it appears, that he did it wittingly, because at another time he told him, he knew, that David should be king, and he next unto him. And in the primitive Church, such as were baptized had a white garment put upon them, to be worn 1 Sam. 23. 17.eight dayes after, to shew the new kinde of pure living, to which they did now betake themselves. And in an apish imitation of this, a Monk hath the habit of the order into which he entreth put upon him. But Elijah did not so put his garment upon Elishah, but by a divine instinct, as the sequel shewed, whereas Monks after this new habit put on, remain many of them most destitute of the spirit, and carnally minded. Elishah being thus invested with a propheticall habit, and thereupon coming after Elijah to ask leave, that he might first go home and salute his parents, as feeling now in himself a necessity of leaving his husbandry, to attend upon the propheticall function, Elijah bad him, go, return, for what have I now done V. 20.to thee? This speech is somewhat obscure, because having by this externall signe called him from his worldly imployments to go with him, he seemeth hereby to be ignorant of any necessity, that he thus imposed upon him so to do. Martyr giveth P. Martyr.a double sense of the words; First, that he spake thus by way of admiration, to draw him to admire the goodnesse and work of God in him, that he might be thankfull therefore. Secondly by way of stirring him up to consider, who had now called him, and to what, that howsoever he returned, yet he might know, that he could not now lawfully follow husbandry businesse any more; but leaving it, must needs attend upon his new calling of a prophet. The vulgar Latin by supplying two words here, [quod enim meum erat feci tibi, I have done that which was my part unto thee] maketh the sense easie, as if he had said, return thou maist, for so short a time as thou desirest, as filial duty bindeth thee, neither will I hold thee from so doing. For I was not so commanded, but in calling thee to this propheticall office, I have done what I was commanded, see thou therefore, that thou do so, as is of thee required. And some conjecture, that Elijah did not onelyonly cast his mantle upon him to call him, but taking him aside, told him the Lords will herein, and anointed him, then putting that garment upon him, after which he standing still awhile, as being amazed at the strangenesse of the thing (in which space Elijah went away) began by and by to come to himself, and then running after him said, as in the text. Iunius Junius.following the Hebrew [what have I done to thee?] saith, it is as if he had said, be mindfull of thy calling by God, and that it permitteth of no delayes. More fully holding to the words in the Originall, I think it is as if he had said, what have I done to thee to hinder thee from going first and shewing thy duty to thy parents? in calling thee to the propheticall office I have done nothing in this kinde, but to tye thee, when thou hast acquainted them with this thy calling, and taken thy leave of them, with speed to leave wordly employments, and to attend upon this thy new calling. Whereas Elijah biddeth him, go, return, but one asking leave of Christ to go first and bury his father, he would not permit him. He did not herein go contrary to Christ, for that man sought a longer delay, viz. to keep with his father till he was dead, and then to follow Christ, but this onelyonly to salute him and come; again Christ knew, that the heart of that man was not right, and therefore gave no way unto him, whereas Elijah knew no such thing by Elishah. Lastly, Christ was Lord, and so above father and mother, but Elijah a fellow servant, and therefore would not take so much upon him to dispense with Gods lawes. Hugo Hugo Cardin.noteth herein, first the agreeing of the Law with the Gospell, because under both Disciples were called, and immediatly obeyed. Secondly, the excellency of the Gospel above the Law, because now he that is called, is permitted that, which he is not under the Gospel, in going about the preaching whereof there must be no delay. And morally, as Elishah having received a new habit, immediately left the world to come after Elijah, so he that is truly called to be a new creature, leaveth all worldly things, when he is to attend upon prophesying.
And when he returned, he took a yoke of oxen and killed them, and sod the flesh, and V. 21.gave it to the people.] That is, saith Pellican, when he had been with his parents, Pellican.for a farewell to his neighbours he made this provision, that they might eat with him before he departed, in testimony of his charity towards them. And he sod the flesh with a fire made of the plough, saith Martyr, because he would not stay, P. Martyr.whilest other wood might be cut down and brought thither to make a fire, and he also thinketh, that they, to whom he made this feast, were many of his friends, who accompanied him out of the town as farre as the place where he had been ploughing, where also they took their leave of him. Others think, that besides the haste in which he was, there was another mysticall reason of his making a fire with the plough and appurtenances thereof, viz. to shew, that he now gave over worldly businesse, and meant not to return to it any more, but constantly to follow Elijah. Of such kinde of wood taken before for the use of sacrificing wee reade twice, 1 Sam. 6. 2 Sam. 24. This calling of friends together by Elishah to make merry with them before he departed, shewed, that he followed not his new calling heavily, Note. but cheerfully and willingly, as every one must do, that would be accepted of, although he be called from friends and wordly riches.
He then followed Elijah and ministred unto him.] Where Elijah now lived, it is not said, nor how long before his passing up to heaven, but Iohan. Hierosol. saith, that he dwelt in mount Carmel, and had many disciples about him, whom he instructed, and built there an house of prayer called Seunion, continuing still 16. years. And Benjamin in his itinerarium saith, that upon that mount there was a cave, called the cave of Elijah.