The following commentary covers Chapters 17 and 18.
The
striking miracles of Elijah and Elisha
Elijah and Elisha, on the
contrary (witnesses for God in the midst of a people that
according to grace God still recognised as His own, but
who had openly forsaken God and worshipped golden calves),
perform striking miracles in proof of their divine
mission.
They maintain the power
and the rights of Jehovah in the midst of a people who
disavow His title; while the prophets of Judah, standing
amid those who publicly profess to own Jehovah's
authority, insist upon the consequences of this position.
God sent indeed to Israel by the mouth of His prophets—such
as Hosea and Amos—threatenings similar to those
addressed to Judah; but it does not appear that miracles
were wrought in Judah by the prophets who bore witness
there.
The miracles of
Moses and Elijah
Elisha's miracles, of
which we will speak farther on, have a different
character from those of Elijah. The latter have a
character which none but the miracles of Moses share with
them. They are judicial miracles with respect to the
people among whom the prophet dwelt. Accordingly God
preserved His servant in a miraculous manner. I only
speak now of what Elijah did in testimony in the very
midst of the people.
Elijah's miracles are few
in number, and of striking character. He shuts up the
heavens [1] over a rebellious and apostate
people, so that there should be no rain. He brings down
fire from heaven upon the captains sent by the king to
take him prisoner. At length he proves that Jehovah is
God, and (in spite of all that had happened) the God of
all the tribes of Israel, according to immutable rights
which depend upon His counsels, and upon what He is in
Himself. When the people confess this, by executing
judgment themselves upon the priests of Baal, Jehovah
grants His blessing anew, and the heavens give rain [2]. The import of these signs is
evident.
Moses was in a different
position. The people of God were in captivity, not in
rebellion, and the judgment falls on their oppressors. It
is neither the heaven become brass closed over the people,
nor heaven the source of judgment which falls from thence.
The earth, given to the children of men, and possessed by
those who will not acknowledge that Jehovah is its God,
or that He has any rights over its inhabitants, is
smitten with all kinds of plagues. The earth, the water,
the fruits of the earth, the cattle, the air, and,
finally, man himself in his firstborn, all is smitten by
the rod of God, according to the powerful word of God's
witness. The Egyptians, enjoying the providential
bounties of the gracious Creator, have not judgment
inflicted upon them until they have refused to let go the
people of God and to recognise His rights, who claims
them for His own. After having refused to hear, they are
first of all smitten in the enjoyment of the earthly
blessings which they hold from Him, and afterwards the
people themselves are smitten in the persons of their
firstborn.
The two kinds of
signs of the two Apocalyptic witnesses
We may remark here, that
the power of the two witnesses in the Apocalypse
manifests itself in these two kinds of signs. They shut
heaven that it rain not, they bring down fire from heaven:
and if any man will hurt them, he must in this manner be
killed. That is Elijah. They smite the earth with all
plagues as often as they will. That is Moses. Their
testimony also will, no doubt, be given in the midst of a
people who bear the double character of a rebellious
people, and of a people in captivity, oppressed by the
world who will not hear the God of the earth whose rights
their testimony proclaims.
God's sovereign
rights and power exercised in grace
If, in the case of Elijah,
God shut heaven over His rebellious people, He takes care
of the remnant according to grace, overstepping even in
this grace the limits of the covenant of law. There were
many widows in Israel in the days of Elijah the prophet,
but unto none of them was he sent, save unto a widow of
Sarepta in Sidon, a widow who hearkened to the voice of
God's testimony, and by faith acted on that testimony in
a case that required self-denial; and her life is
preserved. The grace—a hard thing to the hearts of
Jews—which is a revelation of His heart, whom they
knew not, reveals itself in power equal to the need; and
the dead is restored to life. The poor widow receives her
son by a power which is that of resurrection, and her
faith is fully established in the word of God [3].
God's power shown:
Baal's priests slain
Afterwards God blesses
Israel again, when they are brought back to the
confession of His name by a striking manifestation of His
power which confounds the priests of Baal. These are all
slain by the people, now convinced of the folly of
idolatry and made the instrument of God's judgment. It is
here that—looked upon as the general expression of
the mind of God—Elijah's mission closes, although
his ministry was prolonged for some time.
[1] Let us remark
here that this book gives us, as a solemn and positive
declaration of the prophet's, that which we know from
James's testimony to have been an answer to the prayer of
a man like ourselves. This is the history of all true
spiritual energy. It appears to man as a simple action,
accompanied with more or less demonstration on God's part,
and as a proof of the authority and spiritual power of
the man who performs it; and so it is. But at the same
time, in fact, all these things flow from the energy of
divine life, and from communion with God; they are its
expression and its fruit, but in power exercised on God's
part. Compare Christ's words. at the tomb of Lazarus.
It is profitable to examine such
cases when presented to us in the word.
There are others also
which have two aspects. Historically the mission of the
spies was according to the will of God; it was
nevertheless, as to its origin, the fruit of the people's
unbelief, an unbelief which soon manifested its effects.
Paul's journey to Jerusalem, related in Acts 15, is
apparently the same which he mentions in Galatians 2, but
we find in the latter elements and motives which are not
spoken of at all in the Acts.
[2] Elijah had said
"but at my word," yet the rain is given when
God is glorified; for Elijah was, as a witness, the
witness of the government of Jehovah, of Jehovah the God
of Israel, despised by Israel. Hence the truth and
reality of Jehovah's authority and the principles of His
government were both displayed.
[3] This reference to
the sovereign rights and exercise of power of God in
grace, out of the limits of Israel, is frequent and full
of interest; and here, as followed by the renewed
blessing of Israel, looked at as composed of the whole
twelve tribes, is very striking. It will be remembered
that Jesus refers to it in the Gospel of Luke, which is
the witness of this great principle, and causes thereby
the anger of the Jews. Pride sinks the lowest and worst
when it clothes itself with a religious form.
1 Kings 18 Bible Commentary
John Darby’s Synopsis
The striking miracles of Elijah and Elisha
Elijah and Elisha, on the contrary (witnesses for God in the midst of a people that according to grace God still recognised as His own, but who had openly forsaken God and worshipped golden calves), perform striking miracles in proof of their divine mission.
They maintain the power and the rights of Jehovah in the midst of a people who disavow His title; while the prophets of Judah, standing amid those who publicly profess to own Jehovah's authority, insist upon the consequences of this position. God sent indeed to Israel by the mouth of His prophets—such as Hosea and Amos—threatenings similar to those addressed to Judah; but it does not appear that miracles were wrought in Judah by the prophets who bore witness there.
The miracles of Moses and Elijah
Elisha's miracles, of which we will speak farther on, have a different character from those of Elijah. The latter have a character which none but the miracles of Moses share with them. They are judicial miracles with respect to the people among whom the prophet dwelt. Accordingly God preserved His servant in a miraculous manner. I only speak now of what Elijah did in testimony in the very midst of the people.
Elijah's miracles are few in number, and of striking character. He shuts up the heavens [1] over a rebellious and apostate people, so that there should be no rain. He brings down fire from heaven upon the captains sent by the king to take him prisoner. At length he proves that Jehovah is God, and (in spite of all that had happened) the God of all the tribes of Israel, according to immutable rights which depend upon His counsels, and upon what He is in Himself. When the people confess this, by executing judgment themselves upon the priests of Baal, Jehovah grants His blessing anew, and the heavens give rain [2]. The import of these signs is evident.
Moses was in a different position. The people of God were in captivity, not in rebellion, and the judgment falls on their oppressors. It is neither the heaven become brass closed over the people, nor heaven the source of judgment which falls from thence. The earth, given to the children of men, and possessed by those who will not acknowledge that Jehovah is its God, or that He has any rights over its inhabitants, is smitten with all kinds of plagues. The earth, the water, the fruits of the earth, the cattle, the air, and, finally, man himself in his firstborn, all is smitten by the rod of God, according to the powerful word of God's witness. The Egyptians, enjoying the providential bounties of the gracious Creator, have not judgment inflicted upon them until they have refused to let go the people of God and to recognise His rights, who claims them for His own. After having refused to hear, they are first of all smitten in the enjoyment of the earthly blessings which they hold from Him, and afterwards the people themselves are smitten in the persons of their firstborn.
The two kinds of signs of the two Apocalyptic witnesses
We may remark here, that the power of the two witnesses in the Apocalypse manifests itself in these two kinds of signs. They shut heaven that it rain not, they bring down fire from heaven: and if any man will hurt them, he must in this manner be killed. That is Elijah. They smite the earth with all plagues as often as they will. That is Moses. Their testimony also will, no doubt, be given in the midst of a people who bear the double character of a rebellious people, and of a people in captivity, oppressed by the world who will not hear the God of the earth whose rights their testimony proclaims.
God's sovereign rights and power exercised in grace
If, in the case of Elijah, God shut heaven over His rebellious people, He takes care of the remnant according to grace, overstepping even in this grace the limits of the covenant of law. There were many widows in Israel in the days of Elijah the prophet, but unto none of them was he sent, save unto a widow of Sarepta in Sidon, a widow who hearkened to the voice of God's testimony, and by faith acted on that testimony in a case that required self-denial; and her life is preserved. The grace—a hard thing to the hearts of Jews—which is a revelation of His heart, whom they knew not, reveals itself in power equal to the need; and the dead is restored to life. The poor widow receives her son by a power which is that of resurrection, and her faith is fully established in the word of God [3].
God's power shown: Baal's priests slain
Afterwards God blesses Israel again, when they are brought back to the confession of His name by a striking manifestation of His power which confounds the priests of Baal. These are all slain by the people, now convinced of the folly of idolatry and made the instrument of God's judgment. It is here that—looked upon as the general expression of the mind of God—Elijah's mission closes, although his ministry was prolonged for some time.
[1] Let us remark here that this book gives us, as a solemn and positive declaration of the prophet's, that which we know from James's testimony to have been an answer to the prayer of a man like ourselves. This is the history of all true spiritual energy. It appears to man as a simple action, accompanied with more or less demonstration on God's part, and as a proof of the authority and spiritual power of the man who performs it; and so it is. But at the same time, in fact, all these things flow from the energy of divine life, and from communion with God; they are its expression and its fruit, but in power exercised on God's part. Compare Christ's words. at the tomb of Lazarus.
It is profitable to examine such cases when presented to us in the word.
There are others also which have two aspects. Historically the mission of the spies was according to the will of God; it was nevertheless, as to its origin, the fruit of the people's unbelief, an unbelief which soon manifested its effects. Paul's journey to Jerusalem, related in Acts 15, is apparently the same which he mentions in Galatians 2, but we find in the latter elements and motives which are not spoken of at all in the Acts.
[2] Elijah had said "but at my word," yet the rain is given when God is glorified; for Elijah was, as a witness, the witness of the government of Jehovah, of Jehovah the God of Israel, despised by Israel. Hence the truth and reality of Jehovah's authority and the principles of His government were both displayed.
[3] This reference to the sovereign rights and exercise of power of God in grace, out of the limits of Israel, is frequent and full of interest; and here, as followed by the renewed blessing of Israel, looked at as composed of the whole twelve tribes, is very striking. It will be remembered that Jesus refers to it in the Gospel of Luke, which is the witness of this great principle, and causes thereby the anger of the Jews. Pride sinks the lowest and worst when it clothes itself with a religious form.