by Alfred Edersheim
Philologos Religious Online Books
Birth Of Solomon To Reign Of Ahab
CHAPTER 15 - AHAB, (8TH) KING OF ISRAEL.
Rebuilding of Jericho — the mission of Elijah — his character and life — Elijah’s first appearance — parallelism with Noah, Moses, and john the baptist — Elijah’s message to king Ahab — sojourn
by the brook Cherith — Elijah with the widow of Sarepta — the barrel of meal wastes not, nor does the cruse of oil fail — lessons of his sojourn — sickness and death of the widow’s son — he is
miraculously restored to life.
1 KINGS 16:34-17
WITH the enthronement of Ahab and Jezebel, the establishment of the worship of Baal as the state-religion, and the attempted extermination of the prophets and followers of the LORD, the apostasy of Israel had reached its high point. As if to mark alike the general disregard in Israel of the threatened judgments of God, and the coming vindication of Jehovah's Kingship, Holy Scripture here inserts a notice of the daring rebuilding of the walls of Jericho, and of the literal fulfillment of Joshua's curse upon its builder* (1 Kings 16:34; comp. Joshua 6:26).
* Jericho seems to have belonged to Ahab. On its rebuilding, see Vol. 3 of this History, p. 66. The remarks of the Talmud on the subject (Sanh. 113 a) are, to say the least, very far-fetched.
Indeed, the land was now ripe for the sickle of judgment. Yet as the long-suffering of God had waited in the days of Noah, so in those of Ahab; and as then the preacher of righteousness had raised the voice of warning, while giving evidence of the coming destruction, so was Elijah now commissioned to present to the men of his age in symbolic deed the alternative of serving Jehovah or Baal, with all that the choice implied. The difference between Noah and Elijah was only that of times and circumstances, the one was before, the other after the giving of the Law; the one was sent into an apostate world, the other to an apostatizing covenant-people. But there is also another aspect of the matter. On the one side were arrayed Ahab, Jezebel, Baal, and Israel - on the other stood Jehovah. It was a question of reality and of power, and Elijah was to be, so to speak, the embodiment of the Divine Power, the Minister of the Living and True God. The contest between them could not be decided by words, but by deeds. The Divine would become manifest in its reality and irresistible greatness, and whoever or whatever came in contact with it would, for good or for evil, experience its Presence.
We might almost say, that in his prophetic capacity Elijah was an impersonal being - the mere medium of the Divine. Throughout his history other prophets also were employed on various occasions, he only to do what none other had ever done or could do. His path was alone, such as none other had trodden nor could tread. He was the impersonation of the Old Testament in one of its aspects, that of grandeur and judgment - the living realization of the topmost height of the mount, which burned with fire, around which lightnings played and thunder rolled, and from out of whose terrible glory spake the Voice of Jehovah, the God of Israel. We have the highest authority for saying that he was the type of John the Baptist. But chiefly in this respect, that he lifted the ax to the root of the tree, yet, ere it fell, called for fruits meet for repentance. He was not the forerunner of the LORD, save in judgment; he was the forerunner of the King, not of the Kingdom; and the destruction of the state and people of Israel, not the salvation of the world, followed upon his announcement. A grander figure never stood out even against the Old Testament sky than that of Elijah. As Israel's apostasy had reached its highest point in the time of Ahab, so the Old Testament antagonism to it in the person and mission of Elijah. The analogy and parallelism between his history and that of Moses, even to minute details, is obvious on comparison of the two;* and accordingly we find him, significantly, along with Moses on the Mount of Transfiguration.
* Jewish tradition extols him almost to blasphemy, to show how absolutely God had delegated to Elijah His power - or, as the Rabbis express it: His three keys - those of rain, of children, and of raising to life. With special application of Hosea 12:13 to Moses and Elijah, Jewish tradition traces a very minute and instructive parallelism between the various incidents in the lives of Moses and Elijah (Yalkut vol. 2. p. 32. d).
Yet much as Scripture tells of him, we feel that we have only dim outlines of his prophetic greatness before us. By his side other men, even an Elisha, seem small. As we view him as Jehovah's representative, almost plenipotentiary, we recall his unswerving faithfulness to, and absolutely fearless discharge of his trust. And yet this strong man had his hours of felt weakness and loneliness, as when he fled before Ahab and Jezebel, and would fain have laid him down to die in the wilderness. As we recall his almost unlimited power, we remember that its spring was in constant prayer. As we think of his unbending sternness, of his sharp irony on Mount Carmel, of his impassioned zeal, and of his unfaltering severity, we also remember that deep in his heart soft and warm feelings glowed, as when he made himself the guest of the poor widow, and by agonizing prayer brought back her son to life. Such as this must have been intended by God, in His mercy, as an outlet and precious relief to his feelings, showing him that all his work and mission were not of sorrow and judgment, but that the joy of Divine comfort was his also. And truly human, full of intense pathos, are those days of wilderness-journey, and those hours on Mount Horeb, when in deepest sadness of soul the strong man, who but yesterday had defiantly met Ahab and achieved on Mount Carmel such triumph as none other, bent and was shaken, like the reed in the storm. A life this full of contrasts - of fierce light and deep shadows - not a happy, joyous, prosperous life; not one even streaked with peace or gladness, but wholly devoted to God, a bush on the wilderness-mount, burning yet not consumed. A life full of the miraculous it is and must be, from the character of his mission - and yet himself one of the greatest wonders in it, and the success of his mission the best attestation of, because the greatest of the miracles of his history. For, alone and unaided, save of God, he did conquer in the contest and he did break the power of Baal in Israel.
His first appearance, alike in the manner and suddenness of it was emblematic of all that was to follow. Of his birth and early circumstances, we know next to nothing. Josephus assumes (Ant. 8. 13, 2) that the Tishbah which gave him his name (1 Kings 17:1) lay on the eastern side of Jordan, in the land of Gilead; and some modern writers have found the name in the village of Tiseth, to the south of Busrah. But this view has been shown (by Keil) to be untenable. Even more fanciful is the suggestion, that the Hebrew expression means that he was "a stranger among the strangers of Gilead" - possibly a Gentile by birth. Most likelihood attaches to the generally received view, that his birthplace was the Tishbi in Upper Galilee (within the territory of Naphtali), known to us from apocryphal story (Tobit 1, 2, LXX) - and that, for some unascertained reason, he had migrated into Gilead, without, however, becoming one of its citizens. This the sacred text conveys by the expression, "Elijah the Tishbite from among the dwellers (strangers dwelling) in Gilead." Another inference as to his character may be drawn from his name Elijah: My God Jehovah! though it is scarcely necessary to say that he did not assume it himself.*
* Later Jewish tradition has represented him as of priestly descent, presumably on account of his sacrifice on Mount Carmel. But even so the illegality of a sacrifice outside Jerusalem would require special vindication. Even Jewish legalism, however, admits the plea of exceptional necessity in this instance. Tradition represents Elijah as a disciple of Ahijah, the Shilonite.
With the same, or perhaps with even more startling unexpectedness and strangeness than that which characterized the appearance of John the Baptist - and with precisely the same object in it - Elijah suddenly presented himself in Samaria and before Ahab. It was, and intended to be - to adapt the figure of the Son of Sirach (Ecclesiasticus 48:1) like a fire that kindled suddenly, like a torch that blazed up in the still darkness of the night. There was, indeed, sufficient here to rouse the dullest mind. We can imagine the stern figure of the Tishbite, arrayed in an upper garment of black camel's hair* - which henceforth seems to have become the distinctive garb of the prophets (Zechariah 13:4) - girt about his loins with a leathern girdle.
* The rendering, 2 Kings 1:8, "a hairy man" is incorrect. The expression means a man arrayed in a hairy garment, as we gather, of black camel's hair.
The dress betokened poverty, renunciation of the world, mourning, almost stern judgment, while the girdle, which, as the badge of office, was always the richest part of the dress, was such as only the poorest of the land wore. It was an unwonted sight, and, as he made his way up through the terraced streets of rich luxurious Samaria, its inhabitants would whisper with awe that this was a new prophet come from the wilds of Gilead, and follow him. What a contrast between those Baal-debauched Samaritans and this man; what a greater contrast still between the effeminate decrepit priests of Baal, in their white linen garments and high-pointed bonnets,* and this stern prophet of Jehovah!
* This was the official dress of the priests of Baal.
And now he had reached the height where palace and castle stand, and met Ahab himself, perhaps at the magnificent entrance to that splendid colonnade which overlooked such a scene of beauty and fertility. His message to the king was abrupt and curt, as became the circumstances* - after all, only a repetition of Jehovah's denunciation of judgment upon an apostate people (Leviticus 26:19, etc.; Deuteronomy, 11:16, etc.; 28:23, etc.; comp. 1 Kings 8:35; Amos 4:7); but with this addition, that the cessation of dew and rain should last these years - whether many or few - "except" by his word.
* The Talmud (Sanh. 113. a) mars the whole subject by a discussion, at the close of which Elijah's words are introduced. Both he and King Ahab are supposed to have come on a visit of condolence to Hiel, after the death of his children (1 Kings 16:34). Elijah explains that this terrible calamity was the consequence of the neglect of Joshua's warning, to which Ahab objects that it was incredible the disciple's word should become true, if the master's were not. But since the threatening of Moses in regard to idolatry had not been fulfilled, he could not believe in the warning of Joshua. Upon this Elijah bursts into the words mentioned in the text.
This latter perhaps was intended to emphasize the impotence of Ahab's prophets and priests as against Jehovah. It was all most startling, the sudden, strange, wild apparition; the bold confronting of king and people there in Samaria; the announcement apparently so incredible in itself, and in such contrast to the scene of wealth and fruitfulness all around; the unexpected pronunciation of the name Jehovah in such a place; the authority which he pleaded and the power which he claimed - in general, even the terms of his message, "Lives Jehovah, the God of Israel, which I stand before His Face! If there be these years dew or rain, except by the mouth (the spoken means) of my word!"*
* So in strict literality.
What answer Ahab made, what impression it produced on him or his people, Holy Scripture, in its Divine self-consciousness and sublime indifference to what may be called "effect," does not condescend even to notice. Nay, here also silence is best - and the prophet himself must withdraw as suddenly as he had come, hide himself from human ken, not be within reach of question or answer, and let God work, alone and unseen. An absolute pause with that thunder-cloud overhead - unremoved and apparently unremovable - in presence of which man and Baal shall be absolutely powerless, such was the fitting sequence to Elijah's announcement.
Elijah's first direction was to the Wady Cherith - probably: east of the Jordan* - one of those many wide water-courses which drain into the river of Palestine. In this wild solitude, like Moses, nay, like our LORD Himself, he was to be alone with God - - to plead for Israel, and to prepare for his further work. So long as water was left in the brook - for there is nothing needlessly miraculous, even in the story of Elijah - and so long as Jehovah had such strange provisioners as "the ravens"** to act as His messengers - for there is nothing that is merely natural in this history, and the miraculous always appears by the side of the natural - the prophet would not want needed support.
* This appears probable from the Hebrew expression rendered in the Authorized Version "before Jordan" but meaning literally "in face of Jordan."
** Surely, it is one of the strangest freaks of criticism (Jewish and Christian) to make of these "ravens" either "Arabs," or "merchants," or "Orebites," from a supposed town of Oreb. We can understand the difficulty of the Rabbis, arising from the circumstance that Elijah should be fed by ravens, which were unclean animals. Those of them who take the literal translation comfort themselves with the fact, that the ravens at least brought him levitically clean food, either from one of the 7,000 in Israel who had not bent the knee to Baal, or from the table of Ahab, or from that of Jehoshaphat. But these Rabbinical comments are so far evidential of the truth of this narrative, that we see how differently a later writer would have constructed this history, had he invented a Jewish legend. Hess adduces parallel instances of the support of people by wild beasts; but they are of little interest, since the provision for Elijah was manifestly miraculous.
In this also there were lessons of deepest significance to Elijah (compare as to God's strange messengers, Job 37:10; Psalm 78:23; Isaiah 5:6; Amos 9:3). When in the course of time the waters of Cherith failed, owing to the long drought, Elijah was directed to go to Zarephath (Sarepta, Luke 4:26* ), where God had "commanded" for him even a more strange provisioner than the ravens, a poor, almost famishing widow, and she a Gentile!**
* Corresponding to the modern village of Surafend, though the latter seems farther from the sea than the ancient Sarepta.
** The Rabbis represent her as a Jewess, and make her the mother of Jonah.
Here again everything is significant. Sarepta was not only a heathen city, outside the bounds of Israel, midway between Sidon and Tyre, but actually within the domains of Jezebel's father. The prophet, who was not safe from Jezebel in Israel, would be safe within Jezebel's own country; he for whom Ahab had so earnestly but vainly searched, not only throughout his own land, but in all neighboring countries (1 Kings 18:10), would be securely concealed in the land most hostile to Elijah's mission, and most friendly to Ahab's purposes. But there are even deeper lessons. It is only one of these, that, cast out of his own country and by his own people, God can find a safe refuge for His servant in most unlikely circumstances; and that, when faith seems to fail, where most we might have expected it, God will show that He has His own where least we would look for them. Again, the reference of our LORD to this history (Luke 4:25), shows these three things. That the entertainment of Elijah was a distinguishing honor conferred on the widow of Sarepta; that it proved of real spiritual benefit to her (as will be shown in the course of this history); and that it implied, that God had purposes of grace beyond the narrow bounds of Israel, unbelieving as it was - in the language of St. Paul, that He was not the God of the Jews only, but also of the Gentiles (Romans 3:29). May we not go a step farther, and see in this mission of Elijah to, and entertainment by a heathen widow, an anticipation at least of the announcement of that "Kingdom of God" in its world-wide bearing, which formed part of the message of his antitype, John the Baptist?
Once more the support of Elijah, though miraculous, was to be secured in the course of natural and easily intelligible events. Yet withal, as it had been Jehovah Who "commanded"* the ravens, so it was He also Who "commanded" the widow of Sarepta, all unconscious as she was of it, to sustain Elijah.
* The Rabbis note, that, when God is said to have "commanded" the ravens, He put it in their heart - a gloss, this of manifold application.
But how should the prophet recognize her? He must go, trusting to God's direction, and, watching such natural indications as would appear, be guided to whither he was supernaturally sent. Arrived at the gate of Sarepta, he saw a widow, whose poverty was evidenced by her searching for a little brushwood. Was she the woman who would sustain him? There was a preliminary test ready to hand. She must have recognized the stranger by his dress as a prophet of Jehovah. Would she, the heathen, be willing to hold friendly communication with him? So he handed her the drinking-vessel which he had brought, with the request to interrupt her weary work in order to fetch him some water. Even this first test proved that God had, as of old (Genesis 24:12-21), and as afterwards (Luke 19:30-34; 22:9-12), by anticipation provided for His servant. And, assuredly, as ever, "the cup of cold water" given in the name of the LORD was soon to receive rich reward.
But there was yet another and a sharper test by which to ascertain whether she were the widow to whom Elijah was Divinely sent. If she would hold communion with a servant of Jehovah - did she truly believe in Jehovah Himself; and if so, was her faith such that she would venture her last means of support upon her trust in Him and in His word? To put it in another manner, heathen as she was, though thus far prepared, was there, if not activeness, yet receptiveness of faith in her, of sufficient capacity for such spiritual provision as that which was afterwards miraculously supplied for her temporal wants? This would be the last and decisive test. As she was going to fetch the water, without hesitating or murmuring at the interruption of the old, or at the imposition of the new task, Elijah arrested her with a request yet stranger and far harder than the first. She was evidently a poor widow, and we know from profane history* that the famine, consequent on the want of rain in Israel, had also extended to Tyre. But when Elijah addressed to her what, even in these circumstances, would have seemed the modest request for "a morsel of the bread" in her hand - that is, in her possession** - he could not have been aware of the terrible straits to which his future hostess was reduced.
* Menander in Josephus' Ant. 8. 13, 2. According to Menander the actual famine in Tyre lasted one whole year. We may here remark, that if any one wishes to be impressed with the sublimeness of the Scriptural account of this event he can do no better than compare it with the wretched rationalistic prose of Josephus' version of it.
** The words "in thine hand" do not refer to the verb "bring," but to "bread," and mean that Elijah spoke as if she had some bread at home. So the LXX render it.
It was not unwillingness to give even to a complete stranger part of her scanty provision, but that she had absolutely none left. Despair breaks down the barriers of reserve - at least to fellow-sufferers, and, as in this case, to fellow-believers. With the adjuration, "Lives Jehovah, thy God," which attested alike her knowledge of Elijah's profession and her own faith, she told how nothing but a handful of meal was left in the small Cad* that held her provisions, and a little oil in her cruse. She had now come to gather by the highway a few sticks, with which to cook a last meal for herself and her child. After that they must lie down and die.
* The Cad was a small - probably the smallest - barrel. The word has passed into the Latin, the Greek, and the Sanscrit. Curiously enough, our English representative of it is the word "Caddy."
It is difficult to know which most to wonder at, Elijah's calmness, consistency, and readiness of faith, or the widow's almost incredible simplicity of trustfulness. Elijah was not taken aback; he did not hesitate to go on with the trial of his hostess to the end; least of all, was he afraid of the possible consequences. As in every real trial of our trust, there was first a general promise, and, on the ground of it, a specific demand, followed by an assurance to conquering faith ("the cad of meal shall not come to an end, nor the cruse of oil fail"). But, if it was as he told her, why this demand in its sharply trying severity: first, to use for Elijah part of the very little she had, and to bring it to him, and only after that to go back* and prepare for herself and her son?
* This is clearly implied in the original, and must have been a much greater trial of her faith than if Elijah had at once returned with her, and the miracle begun then and there.
Needless, indeed, the trial would seem, except as a test of her faith; yet not a mere test, since if she stood it and inherited the promise, it would be such confirmation of it, such help and blessing to her - alike spiritually and temporally - as to constitute the beginning of a new life. And so it ever is; and therefore does every specific demand upon our faith stand between a general promise and a special assurance, that, resting upon the one, we may climb the other; and thus every specific trial - and every trial is also one of our faith - may become a fresh starting-point in the spiritual life.
And the widow of Sarepta obeyed. It requires no exercise of imagination to realize what her difficulties in so doing must have been. Did Elijah go back with her after she had brought him the cake, almost the last provision for herself and her child, - to watch as, with wonderment and awe, she prepared the first meal from her new store; or did he allow her to return home alone, perhaps wondering as she went whether it would be as the prophet had said, or whether perhaps she would never again see the Israelite stranger? One thing at least is clear, that this heathen woman, whose knowledge of Jehovah could only have been rudimentary and incipient, and who yet, at the word of a stranger, could give up her own and her son's last meal, because a prophet had bidden it, and promised her miraculous supply for the future, must have had the most simple childlike trustfulness in the God of Israel. What a lesson this, and how full of comfort, to Elijah! There was faith not only in Israel, but wherever He had planted its seed. Elijah had spread the wings of the God of Israel's promise (1 Kings 17:14), and this poor heathen had sought shelter under them.
There, almost hourly these many "days,"* the promise proved true, and, day by day, as when Israel gathered the manna in the wilderness, did an unseen Hand provide - and that not only for herself and her son, but for all "her household."
* The word "many" in 1 Kings 17:15 is not in the original (as indicated by the italics). The expression marks an indefinite period of time - yet, as it seems to me, with the peculiar Old Testament idea of time, as "day by day."
It was a constant miracle; but then we need, and we have a God Who doeth wonders - not one of the idols of the heathen, nor yet a mere abstraction, but the Living and the True God. And we need in our Bible such a history as this, to give us the pledge of personal assurance, when our hearts well-nigh sink within us in the bitter trials of life - something which to all time may serve as evidence that Jehovah reigneth, and that we can venture our all upon it. And yet as great as this miracle of daily providing seems that other of the faith of the widow of Sarepta!
It was soon to be put to even greater trial - and, as before, not only she, but Elijah also, would learn precious lessons by it. "Days" (time)had passed in happy quiet since God had daily spread the table in the widow's home, when her son became ill. The sickness increased, until, in the language of the sacred text, "there was not left in him breath."*
* Since the same or at least a very similar expression in Daniel 10:17 does not imply actual death, it would be rash to assert that the child was really dead. This is well pointed out by Kimchi. Similarly, Josephus has it that the child only seemed dead (was "as one dead," in New Testament language). The circumstance that his mother still carried him in her bosom seems to imply the same.
There is something in the immediate contact with the Divine, which, from its contrast, brings sin to our remembrance, and in consequence makes us feel as if it were impossible to stand unpunished before Him - until our thoughts of the Divine Holiness, which in this view seems as consuming fire, pass into the higher realization of the infinite love of God, which seeks and saves that which is lost (comp. Luke 5:8; also Isaiah 6:5). It was certainly not the wish that the prophet should be gone from her home, nor yet regret that he had ever come to it, which wrung from the agonized woman, as she carried to him her dead child in her bosom, these wild words, in which despair mingled with the consciousness of sin and the searching after the higher and better: "What have I to do with thee (what to [between] me and thee* ), man of the Elohim? Come art thou to me to bring to remembrance my sin, and (thus) to cause the death of my son?" The Divine, as represented by Elijah, having no commonality with her; its fierce light bringing out her sin, and her sin bringing down condign punishment - such were the only clearly conscious thoughts of this incipient believer - though with much of the higher and better, as yet unconsciously, in the background.
* Comp. Judges 11:12; 2 Samuel 16:10; 2 Kings 3:13; Matthew 8:29; John 2:4.
Elijah made no other answer than to ask for her son. He took him from her bosom, carried him to the Alijah (upper chamber) where he dwelt, and there laid him on his own bed. In truth, it was not a time for teaching by words, but by deeds. And Elijah himself was deeply moved. These "many days" had been a happy, quiet, resting time to him - perhaps the only quiet happy season in all his life. And as day by day he had been the dispenser of God's goodness to the widow and her household, and had watched the unfolding of her faith, it must have been a time of strengthening and of joy to his heart As St. Chrysostom has it: Elijah had to learn compassion in the house of the widow of Sarepta, before he was sent to preach to his own people. He learned more than this in that heathen home. Already he had learned that experience of faith, which, as St. Paul tells us, worketh a hope that maketh not ashamed (Romans 5:4, 5). But now it seemed as if it were all otherwise; as if he were only a messenger of judgment; as if his appearance had not only boded misery to his own people Israel, but brought it even upon the poor widow who had given him shelter. But it could not be so - and in the agony of prayer he cast this burden upon his God. Three times - as when the Name of Jehovah is laid in blessing on His people (Numbers 6:24, etc.),and as when the Seraphim raise their voice of praise (Isaiah 6:3), he stretched himself in symbolic action upon the child, calling upon Jehovah as his God, laying the living upon the dead, pouring his life, as it were, into the child, with the agony of believing prayer. But it was Jehovah Who restored the child to life, hearkening to the voice of His servant.
They are truly human traits, full of intense pathos, which follow - though also fraught with deep spiritual lessons. We can almost see Elijah as he takes down the child to his mother in that darkened room, and says to her only these words of deep emotion, not unmingled with loving reproof, "See, thy son liveth!" Words these, which our blessed LORD has said to many a weeping mother when holding her child, whether in life or in death. And thus we can understand the words of the mother of Sarepta, and those of many a mother in like circumstances: "Now - thus - I know that a Man of Elohim thou, and that the Word of Jehovah in thy mouth is truth." She had learned it when first she received him; she had seen it day by day at her table; she had known it when God had answered her unspoken thought, her unuttered prayer, by showing that mercy and not judgment, love and forgiveness, not punishment and vengeance, were the highest meaning of His dealings.
The Rabbis see in this story an anticipation of the resurrection of the dead. We perceive this and more in it - an emblem also of the resurrection from spiritual death, a manifestation to Elijah and to us all, that "He quickeneth the dead, and calleth those things which be not as though they were" (Romans 4:17).