Who was Obadiah?
A. He was a man (not to be confused with Obadiah the prophet whose book is a part of the Old Testament) “who was over the household” of Ahab (18:3).

B. He “feared the Lord greatly” (18:4) from the time he was a young person (18:12). One scholar noted, “To be pious with the pious, to maintain one’s faith in the midst of the faithful, is not difficult; but in the midst of the world, to preserve one’s self unspotted from it, to keep a pure heart, and have God before our eyes and in our hearts, wherever the Lord places us, this is, indeed, greatly to fear the Lord.”

C. He was instrumental in saving the lives of a hundred prophets of the Lord in a cave when Jezebel went on a persecuting rampage (18:4). He “provided them with bread and water” (18:4) at considerable risk to his own life. [Compare Obadiah to Queen Esther and recall Mordecai’s words to Esther (4:14), “And who knows whether you have not attained royalty for such a time as this?”]

What task did Ahab assign to Obadiah?
Ahab recruited Obadiah to help him search the land for water and pasture to keep the horses, mules, and cattle alive (18:5). It is interesting to note that Ahab was more concerned about his cattle than his people. We read of no efforts on the part of this monarch to alleviate the sufferings of his people. Apparently the drought had done nothing to soften the hard heart of this evil monarch. Ahab and Obadiah divided the land between them and went in search of water and pasture.

Who did Obadiah encounter on the way?
He encountered none other than Elijah himself (18:7). He fell on his face and asked Elijah to confirm his identity. Elijah responded by saying “It is I” (18:8).

What did Elijah instruct Obadiah to do?
Elijah instructed Obadiah to go and tell Ahab that he was here (18:8).

What was Obadiah’s response?
He was afraid to follow-through. He knew how fervently Ahab had searched for Elijah. Ahab had conducted an international search for Elijah and went so far as to make kingdoms and nations swear that they were not harboring the fugitive (18:10). Obadiah feared that if he announced to Ahab that Elijah had been found, God’s Spirit might carry Elijah to parts unknown thus leaving Ahab to vent his anger on Obadiah (18:12). Understanding his concern, Elijah promised Obadiah that he would show himself to Ahab that very day (18:15). Obadiah then went and told Ahab that Elijah had been found and Ahab went to meet Elijah (18:16).

What accusation did Ahab hurl at Elijah?
He accused him of being the “troubler of Israel” (18:17). Ahab attributed the national distress to the man who had announced its coming. Ahab was blind to his own sin.

What was Elijah’s response to Ahab?
Elijah calmly and authoritatively told Ahab that Israel was in trouble and troubled because he had forsaken God’s commandments and followed the Baals (18:18). Elijah then instructed Ahab to gather all Israel at Mount Carmel along with the “450 prophets of Baal and 400 prophets of the Asherah, who eat at Jezebel’s table” (18:19). Ahab did as Elijah instructed (18:20) and thus the stage was set for one of the most dramatic confrontations of all time.

What did Elijah ask the people?
He asked them to make up their minds regarding who they were going to follow (18:21). The people were trying to serve both God and Baal (as if hopping from one leg to another). This was an impossibility. Jesus said, “No one can serve two masters; for either he will hate the one and love the other, or he will hold to one and despise the other…” (Matthew 6:24). Our love for one master will always determine our attitude toward the other. God is a jealous God (Exodus 20:3-5) who will not tolerate a divided loyalty.

How did the people respond to Elijah’s question?
“But the people did not answer him a word” (18:21). Perhaps because:

A. They felt that it was possible to serve two masters.

B. They were afraid to take a public stand lest they incite the wrath of Jezebel.

C. They wanted to “play it safe” by waiting to see the outcome of the events on Mount Carmel.

D. They were comfortable with things as they were.

E. They had never been confronted so boldly and directly regarding their tolerance of idolatry and were afraid to respond.

In spite of the silence of the people, Elijah made his stand clear (18:22): “I alone am left a prophet of the Lord, but Baal’s prophets are 450 men.” (See Joshua 24:14-15). This is a picture of great bravery in the midst of overwhelming numbers and opposition.

What rules did Elijah set down for the contest?
Two oxen would be prepared and placed upon wood (18:23), one by the prophets of Baal and one by Elijah. No fire was to be ignited by either the Baal prophets or by Elijah. Each side would call upon their deity to set fire to the wood and consume the sacrifice. “The God who answers by fire, He is God” (18:24). This contest seemed fair to all parties concerned. Surely such a contest would settle the matter and force the people out of their complacency and tolerance of idolatry.

What advantage did Elijah give the prophets of Baal?
He allowed them to go first (18:25). The prophets prepared their ox and then proceeded to call upon Baal to consume it with fire. They called upon Baal from morning until noon, leaping about the altar (18:26). “But there was no voice and no one answered” (18:26).

What did Elijah say to the prophets of Baal at noon-time?
Elijah mocked them and suggested they call out with a loud voice because (18:27):

A. Baal might be occupied! (“either he is occupied”)

B. Baal might be in the outhouse! (“or gone aside”)

C. Baal might be on vacation! (“or is on a journey”)

D. Baal might be sound asleep! (“or perhaps he is asleep”)

What effect did Elijah’s words have on the prophets of Baal?
Their efforts intensified as they continued in pathetic desperation to cry out and “cut themselves according to their custom with swords and lances until the blood gushed out on them” (18:28). This continued until the evening “but there was no voice, no one answered, and no one paid attention” (18:29).

What steps did Elijah take to prepare his sacrifice?
A. He repaired the altar of the Lord, rebuilding it with twelve stones according to the number of tribes (18:30-31).

B. He dug a trench around the altar capable of holding about 22 quarts of water (18:32).

C. He placed wood on the altar and the ox (cut in pieces) on the wood (18:33).

D. He instructed some attendants to fill four pitchers of water and pour it on the wood and the offering (18:33). He instructed that this procedure be done three times (18:34) until the water flowed around the altar. The four pitchers filled three times may bear the same symbolism as the twelve stones. He went a step further and filled the trench around the altar with water (18:35).

Why do you think Elijah went to such extreme measures?
Perhaps to assure everyone present that no tricks would be used and to make the miracle seem even more miraculous.

What are the most notable differences between the prayer of Elijah and the prayers of the prophets of Baal?
A. Elijah’s prayer was brief. The prophets of Baal prayed all day.

B. Elijah’s prayer was calm. The prophets of Baal shouted and danced and raved and cut themselves with swords and lances.

What was the content of Elijah’s prayer (18:36)?
A. “O Lord, the God of Abraham, Isaac, and Israel…” Elijah wanted the people to remember their past.

B. “today let it be known that Thou art God in Israel…” Elijah wanted for the people to remember what they should have never forgotten: “Hear, O Israel! The Lord is our God, the Lord is one!” (Deuteronomy 6:4).

C. “and that I am Thy servant…” Elijah wanted for the people to know that he was God’s servant.

D. “and that I have done all these things at Thy word.” Elijah wanted for the people to know that he was acting upon divine instruction and not his own agenda. The “these things” of the prayer would include the drought and the contest on Mount Carmel.

E. “that this people may know…” Elijah wanted for the people who were trying to serve two masters that only one master was worthy of their devotion, the Lord, the God of Abraham, Isaac, and Israel.

What happened next?
A. God sent fire to consume the sacrifice (18:38).

B. The people who witnessed the miraculous event fell on their faces and acknowledged that “The Lord, He is God; the Lord, He is God” (18:39).

C. Elijah had the prophets of Baal seized and put to death by the brook Kishon (18:40).

D. The drought was broken (18:41-46). Elijah told Ahab that rain was coming (18:41). Elijah then prayed for the rain to come (18:42-43) as he crouched down on top of Mount Carmel (see also James 5:17-18). As Elijah prayed his servant announced the coming of a cloud from the sea (18:44) after which came a heavy shower (18:45).

Practical Considerations

We should remain faithful to the Lord even in the midst of a difficult working environment.
Obadiah remained faithful to God even in the midst of a terrible and evil working environment. We have a responsibility to “live above reproach in the midst of a crooked and perverse generation” (Philippians 2:15). Obadiah’s faithfulness made a difference in the lives of a hundred of God’s prophets who were in danger of being executed by Jezebel. Our faithfulness in the work-place can also make a difference in the lives of those around us.

We must not tolerate mediocre Christianity.
Elijah asked the people to make up their minds regarding who they were going to follow, either God or Baal (1 Kings 18:21). Jesus said you cannot serve two masters (Matthew 6:24). John said God cannot stand lukewarm Christianity (Revelation 3:15-16). God always calls His people to a devoted and loyal commitment to Himself.

We must not be fearful of making our devotion to God known in public.
Elijah made his stand clear on Mount Carmel. The people, however, would not publicly acknowledge their devotion to God. They were fearful of reprisal from those in authority. We must not be fearful of making our commitment to God known in public.

One person can make a difference.
The widow of Zarephath was only one, but she made a difference. Obadiah was only one man in the court of a wicked king, but he made a difference. Elijah was only one prophet of God facing a king, 450 false prophets, and a complacent people, but he made a difference. God can use one person to make a difference in the world!

1 Kings 18 NIV

1 Kings 18:17-18
18:17 When he [Ahab: king of Israel (Northern Kingdom); cf. 16:29-33] saw Elijah [name means “my God is the Lord”], he said to him, “Is that you, you troubler [from the Heb. aker which describes the harmful effects one’s bad behavior has on others; cf. 1 Kings 17:1] of Israel [Ahab attributed the national distress (turmoil, problems, famine caused by the prolonged drought) to the man who had announced its coming; Ahab was blind to his own sin; Ahab unwittingly admitted Elijah held more power with God than he did]?”

18:18 “I have not made trouble for Israel [real problem was a spiritual problem],” Elijah replied. “But you and your father’s family have. You have abandoned [no longer loyal; forsaken God, the only true source of power] the LORD’s commands and have followed the Baals [Israel was in trouble and troubled because Ahab had forsaken God’s commandments and followed the Baals (2 Kings 10:18); Ahab’s wife Jezebel had prophets of the Lord killed (18:4)].

1 Kings 18:20-26
18:20 So Ahab [in response to Elijah’s challenge in 18:19] sent word throughout all Israel and assembled the prophets [cf. 18:19] on Mount Carmel [in northwest Israel; regarded as the sacred home of Baal (which would give a strategic/home court advantage to the prophets of Baal)].

18:21 Elijah went before the people and said, “How long will you waver [to be lame, to limp; to hesitate] between two opinions [cf. Matt. 6:24; Josh. 24:14-15; Ex. 32:26; our love for one master will always determine our attitude toward the other; God is a jealous God (Ex. 20:3-5) who will not tolerate a divided loyalty]? If the LORD is God, follow him; but if Baal is God, follow him.” But the people said nothing.

18:22 Then Elijah said to them, “I am the only one of the LORD’s prophets left [even though he knew there were other prophets hiding in caves (18:4,13); only one willing to take a stand for his convictions], but Baal has four hundred and fifty prophets.

18:23 Get two bulls for us. Let them choose one for themselves, and let them cut it into pieces and put it on the wood but not set fire to it. I will prepare the other bull and put it on the wood but not set fire to it.

18:24 [Elijah set the contest rules: 18:22-23] Then you call on the name [represented one’s character, nature, essence] of your god, and I will call on the name of the LORD. The god who answers by fire — he is God.” Then all the people said [broke their silence], “What you say is good [fair and right].”

18:25 Elijah said to the prophets of Baal, “Choose one [the one they believed Baal would accept] of the bulls and prepare it first [Elijah invited the opposition to go first], since there are so many [450 prophets (1 Kings 18:22)] of you. Call [a synonym for “pray”] on the name [an indication that worshiper had a relationship with the deity and believed in the deity’s nature and power] of your god, but do not light the fire.”

18:26 So they took the bull given them and prepared it. Then they called on the name of Baal from morning till noon [suggests that Elijah gave them ample time to get a reply from Baal]. “O Baal, answer us!” they shouted. But there was no response [translates the Heb. word meaning “voice”]; no one answered [people heard only silence; prayers and worship directed at a god that does not exist produce no results]. And they danced around the altar they had made.

1 Kings 18:30-39
18:30 Then [after Baal’s prophets had prayed to no avail (18:25-29); read Ps. 135:15-18] Elijah said to all the people, “Come here to me.” They came to him, and he repaired the altar of the LORD, which was in ruins [because the people had not been using it].

18:31 Elijah took twelve stones [reminder of the twelve tribes and of God’s original covenant with Israel], one for each of the tribes [divided into two nations in Elijah’s time] descended from Jacob [name meaning “deceiver”], to whom the word of the LORD had come, saying, “Your name shall be Israel [name meaning one who “struggles with God”].”

18:32 With the stones he built an altar in the name of the LORD, and he [made task difficult] dug a trench around it large enough to hold two seahs of seed.

18:33 He arranged the wood, cut the bull into pieces and laid it on the wood. Then he said to them, “Fill four large jars [used by women to carry a day’s supply of water for the family] with water and pour it on the offering and on the wood.”

18:34 “Do it again,” he said, and they did it again. “Do it a third time [four pitchers filled three times may bear the same symbolism as the twelve stones],” he ordered, and they did it the third time [thoroughly soaking the offering, the wood, the altar].

18:35 The water ran down around the altar and even filled the trench [an effective guarantee against fraud].

18:36 At the time of sacrifice, the prophet Elijah stepped forward and prayed [compare length of Elijah’s prayer with that of Baal’s prophets (18:26-29)]: “O LORD, God of Abraham, Isaac and Israel [a reminder that the true God had made a covenant with their ancestors, the patriarchs; Elijah asked for three things in his prayer], [1] let it be known today that you are God in Israel [2] and that I am your servant [3] and have done all these things [drought and the contest on Mount Carmel] at your command [Elijah was acting upon divine instruction and not his own agenda].

18:37 Answer me, O LORD, answer me, so these people will know that you, O LORD, are God, and that you are turning their hearts back again.”

18:38 Then [the answer came quickly; the difference between Elijah’s prayer and that of the prophets of Baal lay in the One addressed] the fire of the LORD fell and burned up the sacrifice, the wood, the stones and the soil, and also licked up the water in the trench.

18:39 When all the people saw this, they fell prostrate [in humility and repentance] and cried, “The LORD — he is God! The LORD — he is God!”

What did Elijah do after the experience on Mount Carmel?
“Then the hand of the Lord was on Elijah, and he girded up his loins and outran Ahab to Jezreel” (1 Kings 18:46). Ahab had a summer palace at Jezreel, which was located 17 miles from Mount Carmel.

Why did Elijah go to Jezreel?
Perhaps he hoped that the events of Mount Carmel would serve to lead Ahab and Jezebel to repentance and the initiation of religious reform.

What did Ahab do once he returned home?
He gave Jezebel a blow-by-blow account of the events on Mount Carmel (19:1).

What was Jezebel’s response to the news?
She was furious and sent a messenger to Elijah to warn him that she would have him killed within 24 hours (19:2). Jezebel’s message was in the form of a binding, unbreakable oath. Rather than leading Jezebel to repentance, the Mount Carmel events aroused her anger and hostility and a desire for revenge. She was an obstinately wicked woman.

How did Elijah respond to the message from Jezebel?
A. He was afraid (19:3). He knew that this was no idle threat (see 1 Kings 18:4 and 13). Here we see the humanity of Elijah. The day before he had stood fearless on Mount Carmel and now he trembled at the threat of Jezebel. Perhaps this can be attributed in part, to his physical exhaustion. James 5:17 states, “Elijah was a man with a nature like ours…”

B. He ran for his life (19:3). Elijah ran from Jezreel to Beersheba, a distance in excess of 100 miles. Beersheba was in the southern part of the kingdom of Judah, out of Ahab and Jezebel’s jurisdiction.

C. He left his servant in Beersheba (19:3). This was the same servant mentioned in 1 Kings 18:43 who kept watch for the rain cloud while Elijah prayed.

D. He went a day’s journey into the wilderness and sat under a juniper tree (19:4). This was an opportunity for Elijah to spend some time alone with God.

E. He asked God to let him die (19:4). The Living Bible paraphrases this verse, “I’ve had enough…Take away my life. I’ve got to die sometime, and it might as well be now.”

F. He fell asleep (19:5). He was utterly exhausted.

Why do you think Elijah wanted to die?
He probably felt like a failure since the dramatic events of Mount Carmel did nothing to turn the king or the kingdom from idolatry. Elijah was discouraged by the thought that everything that had happened was in vain and fruitless and that nothing more could possibly be done by him for God’s cause.

What provision did God make for the weary prophet?
God miraculously provided bread and water for him (19:5-8) through an angel. Regarding angels, Psalm 103:20-21 states, “Bless the Lord, you His angels, Mighty in strength, who perform His word, Obeying the voice of His word! Bless the Lord, all you His hosts, You who serve Him doing His will.” Elijah ate two meals, which was sufficient to sustain him for forty days and nights at Horeb (Mt. Sinai). Someone has written, “God is a wise physician – food first, instruction, rebuke, after. He comes to man in the moment of his greatest helplessness, restores and strengthens him, and then prepares him for future usefulness and more splendid triumphs.”

Where did Elijah travel to from Beersheba?
Elijah traveled almost 200 miles south of Beersheba to Horeb (Mt. Sinai) where he found refuge in a cave (19:8-9). Elijah had traveled all the way back to where the nation began. Perhaps to regain perspective on his own life and the need to remain faithful in his efforts to call the people back to God.

What did God ask Elijah?
Now that he was physically stronger, God asked, “What are you doing here, Elijah?” (19:9). Notice two things in this question.

A. First, notice the use of the word “here.” Its use is as significant as the use of the word “there” in 1 Kings 17:4 and 9. On the occasions in 1 Kings 17, God instructed Elijah regarding where to go and when to go, but such was not the case when he ran from Jezebel. The word “here” accentuated the fact that he was far away from the place where God intended for him to be, namely in Israel. It is as if God were asking, “Who is to do the work there when you are here?” This was a rebuke.

B. Second, notice the use of the personal pronoun “you.” Elijah, above all men, should have remained at his post and faithful to his assignment. Fred M. Wood writes, “Life is for living, not for fleeing and hiding out when opposition arises and danger approaches.” Elijah, who had witnessed God’s great power on Mount Carmel, should have stood firm in the face of Jezebel’s threats. This too, was a rebuke.

What was Elijah’s answer to God’s question?
A. “I have been very zealous for the Lord, the God of hosts” (19:10). This was certainly true in every sense. Elijah had demonstrated an intense fervor for God in the face of a wicked king and a backslidden nation. Elijah’s devotion to God is accentuated when seen against the backdrop of the national apostasy.

B. “For the sons of Israel have forsaken Thy covenant, torn down Thine altars and killed Thy prophets with the sword” (19:10). Once again Elijah uttered truth. The northern kingdom had forsaken God’s word, will, and way (12:28-30). Israel’s apostasy was evident in destroyed altars (18:30) and murdered prophets (18:13).

C. “And I alone am left” (19:10). As God would later reveal to Elijah (19:18), he was not the only one left. But at this point in the story, Elijah was the only prophet to publicly confront and challenge the king and queen regarding their idolatry and wickedness. Elijah sincerely thought he was the only loyal prophet left.

D. “And they seek my life, to take it away” (19:10). This too, was a true statement. It seems however, that Elijah forgot that his life was in as much danger when Ahab conducted an international search for him. He was also in as much danger on Mount Carmel in the presence of 450 prophets of Baal and a backslidden people. God had protected him on those occasions and was certainly capable of protecting him from his present danger. Elijah seems to have temporarily lost sight of God’s strong arm.

How did God respond to Elijah’s complaint?
A. God told him to get out of the cave and “Go forth, and stand on the mountain before the Lord” (19:11).

B. The Lord gave Elijah a new revelation of Himself (19:11-12). Elijah witnessed the unlimited and tremendous power of God in [1] a wind so powerful that it broke apart rocks and mountains, [2] an earthquake that shook the very foundations of the mountains, and [3] a fire (perhaps lightning). But God was not in the wind, earthquake, or fire. These were merely manifestations of God’s power.

C. Finally, after the three tremendous displays of God’s power, there came “a sound of gentle blowing” (19:12) or “a still small voice.” Elijah was so convicted by the “sound of gentle blowing” that “he wrapped his face in his mantle, and went out and stood in the entrance of the cave” (19:13). Bill Chitwood comments, “This revelation seemed designed to show the fiery prophet who wanted to reform everything by means of tempest that God often pursues gentler, quiet means to accomplish His will” (page 158 of the Adult Teachers book). D.C. Martin notes, “Elijah needed the lesson that God was going to overthrow Baalism, but not as he expected” (page 119 of the Bible Book Study Commentary).

D. Elijah hears God’s convicting question once again, “What are you doing here, Elijah?” (19:13). Elijah gave God the same answer as before (compare 19:10 and 14). These were indeed the reasons why Elijah was not where he was supposed to be, but may indicate that Elijah was still despondent.

What new assignment did God give to Elijah?
It was time for Elijah to return to active duty! Work and service is often the best cure for despondency. Elijah needed “the tonic of a great task.” He needed to get back to work! God still had a job for Elijah to do.

A. God told Elijah to go to Damascus and anoint (designate) Hazael king over Aram (Syria). Hazael would become an instrument of God’s judgment upon Israel. Elijah did not fulfill this assignment (19:17). Elisha however, fulfilled this assignment (see 2 Kings 8:7-15).

B. God told Elijah to anoint Jehu the son of Nimshi king over Israel. Jehu was a son of Jehoshaphat and the grandson of Nimshi. Jehu would become an instrument of God’s judgment upon the house of Ahab (see 1 Kings 19:17 and 2 Kings 9:7). Elisha also fulfilled this assignment (see 2 Kings 9:1-13).

C. God told Elijah to anoint (designate) Elisha as prophet in his place. Elijah did fulfill this task (19:19). This must have indicated to Elijah that his ministry was drawing to a close.

What encouraging word did God share with Elijah regarding a faithful remnant?
God told Elijah that he was not the only loyal one left, but that there were 7,000 in Israel who had not bowed to Baal or kissed him in the ceremonies of idol worship. Even in the worst of times, God has a remnant of believers who remain faithful. Elijah must have been encouraged by the news that he was not alone.

What did Elijah do once he left Horeb?
He went and found Elisha plowing in a field and threw his mantle upon him to designate him as his successor. Elisha asked for permission to bid his family good-bye, sacrificed the oxen with which he was plowing, and then followed Elijah (19:19-21).

Practical Considerations

Disappointment often comes when our expectations are not met.
Elijah fully expected that the dramatic events on Mount Carmel would have a greater impact upon the king and the kingdom than they did. The events however, did not lead the king and queen to repentance and to the initiation of religious reform. They only served to intensify the hatred of Jezebel for the things of God. This response came as a hard blow to Elijah who retreated in fear and frustration.

It is easy to lose perspective when we are physically exhausted.
After the Mount Carmel experience and the marathon from Mount Carmel to Jezreel and from Jezreel to Beersheba, Elijah was physically exhausted. He sat under a tree and asked God to let him die. We should guard against making major decisions when we are physically exhausted or at a low point in our lives.

We should not lose heart in doing good.
It is easy to grow discouraged when our expectations are not met or when we see the faithlessness of those around us. It is easy to grow discouraged to the point of giving up when we feel that our efforts have gone unrecognized or seem fruitless. The Apostle Paul offers some words of encouragement. “And let us not lose heart in doing good, for in due time we shall reap if we do not grow weary” (Galatians 6:9). “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord” (1 Corinthians 15:58).

Service is often the best cure for despondency.
God gave Elijah a new assignment and told him to get to work. Service to others or to a cause bigger than ourselves is often the best medicine for the despondent. We can derive great strength from bearing one another’s burdens (Galatians 6:2) and from looking out for the interests of others (Philippians 2:3-4).

God will accomplish His work in His time and in accordance with His plan.
God sent judgment upon the house of Ahab and the nation of Israel through Jehu, Hazael, and Elisha. God will accomplish His purpose.

Don’t let go.
I Won’t Let Go…
I want to let go, but I won’t let go.
There are battles to fight,
By day and night,
For God and the right–
And I’ll never let go.

I want to let go, but I won’t let go.
I’m sick, tis true,
Worried and blue,
And worn through and through,
But I won’t let go.

I want to let go, but I won’t let go.
I will never yield!
What! lie down on the field
And surrender my shield?
No, I’ll never let go!

I want to let go, but I won’t let go.
May this be my song
“Mid legions of wrong–
Oh, God, keep me strong
That I may never let go!”

(Author Unknown)

Verse by Verse (NIV)

19:1 Now Ahab told [a detailed report] Jezebel everything Elijah had done [the events on Mount Carmel] and how he had killed all the prophets with the sword.

Ahab gave Jezebel a detailed report of the events on Mount Carmel.

19:2 So [unrepentant] Jezebel [filled with anger and hostility and desire for revenge] sent a messenger to Elijah to say [in the form of a binding, unbreakable oath], “May the gods deal with me, be it ever so severely, if by this time tomorrow [twenty-four hour deadline] I [Jezebel’s message was no idle death threat (see 1 Kings 18:4 and 13)] do not make your life [kill you] like one of them [prophets of Baal].”

Jezebel was furious when she heard about the events that had occurred on Mount Carmel. She sent a messenger to tell Elijah that she would have him killed with twenty-four hours. Jezebel’s message was in the form of a binding, unbreakable oath. The events that occurred on Mount Carmel should have led Jezebel to repentance. Instead, they aroused her anger and hostility and desire for revenge.

19:3 Elijah was afraid and ran for his life [Elijah was human! The day before he had stood fearless on Mount Carmel and now he trembled at the threat of Jezebel. Perhaps this can be attributed in part, to his physical exhaustion (see James 5:17).]. When he came to Beersheba in Judah [from Jezreel to Beersheba (over 100 miles)…Beersheba in the southern part of the kingdom of Judah, out of Ahab and Jezebel’s jurisdiction], he left his servant [see 1 Kings 18:43] there [in Beersheba],

Elijah was afraid. He knew that this was no idle threat (see 1 Kings 18:4 and 13). Here we see the humanity of Elijah. The day before he had stood fearless on Mount Carmel and now he trembled at the threat of Jezebel. Perhaps this can be attributed in part, to his physical exhaustion. James 5:17 states, “Elijah was a man with a nature like ours…”

Elijah ran for his life. He ran from Jezreel to Beersheba, a distance in excess of 100 miles. Beersheba was in the southern part of the kingdom of Judah, out of Ahab and Jezebel’s jurisdiction.

Elijah left his servant in Beersheba. This was the same servant mentioned in 1 Kings 18:43 who kept watch for the rain cloud while Elijah prayed.

19:4 while he himself went a day’s journey into the desert. He came to a broom tree, sat down under it [scant shade in the desert] and prayed that he might die [Elijah: [1] probably felt like a failure since the dramatic events of Mount Carmel did not turn the king or kingdom from idolatry; [2] discouraged that his efforts for God’s cause apparently were in vain.]. “I have had enough, Lord,” he said. “Take my life; I am no better than my ancestors [“I’ve had enough…Take away my life. I’ve got to die sometime, and it might as well be now.” (Living Bible)].”

Elijah went a day’s journey into the wilderness and sat under a broom tree. This was an opportunity for Elijah to spend some time alone with God. He asked God to take his life. The Living Bible paraphrases this verse, “I’ve had enough…Take away my life. I’ve got to die sometime, and it might as well be now.”

Elijah probably felt like a failure since the dramatic events of Mount Carmel did nothing to turn the king or the kingdom from idolatry. Elijah was discouraged by the thought that everything that had happened was in vain and fruitless and that nothing more could possibly be done by him for God’s cause.

19:5 Then he lay down [utterly exhausted] under the tree and fell asleep. All at once an angel of the Lord [see Psalm 103:20-21] touched him and said, “Get up and eat.”

Elijah fell asleep. He was utterly exhausted. God miraculously provided bread and water for him (19:5-8) through an angel. Regarding angels, Psalm 103:20-21 states, “Bless the Lord, you His angels, Mighty in strength, who perform His word, Obeying the voice of His word! Bless the Lord, all you His hosts, You who serve Him doing His will.”

19:6 He looked around, and there by his head was a cake of bread baked over hot coals, and a jar of water [God miraculously provided bread and water for him.]. He ate and drank and then lay down again.

19:7 The angel of the Lord came back a second time and touched him and said, “Get up and eat, for the journey is too much for you.”

19:8 So he got up and ate and drank [Elijah ate two meals which was sufficient to sustain him for forty days and nights of travel to Horeb (Mt. Sinai)]. Strengthened by that food [“God is a wise physician – food first, instruction, rebuke, after. He comes to man in the moment of his greatest helplessness, restores and strengthens him, and then prepares him for future usefulness and more splendid triumphs.”], he traveled forty days and forty nights until he reached Horeb [the place where God had disclosed Himself to Moses — perhaps to regain perspective on his own life and the need to remain faithful in his efforts to call the people back to God.], the mountain of God.

Elijah ate two meals, which was sufficient to sustain him for forty days and nights of travel to Horeb (Mt. Sinai). Someone has written, “God is a wise physician – food first, instruction, rebuke, after. He comes to man in the moment of his greatest helplessness, restores and strengthens him, and then prepares him for future usefulness and more splendid triumphs.”

19:9 There he went into a cave [Elijah traveled almost 200 miles south of Beersheba to Horeb (Mt. Sinai) where he found refuge in a cave — perhaps the very “cleft in the rock” where Moses had stood when God’s glory passed by (Ex. 33:21-23)] and spent the night. And [now that he was physically stronger] the word of the Lord came to him: “What are you [personal pronoun “you” suggests that Elijah, above all men, should have remained at his post and faithful to his assignment…Elijah, who had witnessed God’s great power on Mount Carmel, should have stood firm in the face of Jezebel’s threats. This was a rebuke.] doing here [word “here” accentuated the fact that he was far away from the place where God intended for him to be, namely in Israel. It is as if God were asking, “Who is to do the work there when you are here?” This was a rebuke.], Elijah?”

Elijah traveled almost 200 miles south of Beersheba to Horeb (Mt. Sinai) where he found refuge in a cave. Perhaps this cave was the very “cleft in the rock” where Moses had stood when God’s glory passed by (see Ex. 33:21-23).

Elijah traveled all the way back to where God had disclosed Himself to Moses. Perhaps to regain perspective on his own life and the need to remain faithful in his efforts to call the people back to God.

Now that he was physically stronger, God asked, “What are you doing here, Elijah?” (19:9). Notice two things in this question.

First, notice the use of the word “here.” Its use is as significant as the use of the word “there” in 1 Kings 17:4 and 9. On the occasions in 1 Kings 17, God instructed Elijah regarding where to go and when to go, but such was not the case when he ran from Jezebel. The word “here” accentuated the fact that he was far away from the place where God intended for him to be, namely in Israel. It is as if God were asking, “Who is to do the work there when you are here?” This was a rebuke.

Second, notice the use of the personal pronoun “you.” Elijah, above all men, should have remained at his post and faithful to his assignment. Fred M. Wood writes, “Life is for living, not for fleeing and hiding out when opposition arises and danger approaches.” Elijah, who had witnessed God’s great power on Mount Carmel, should have stood firm in the face of Jezebel’s threats. This too, was a rebuke.

19:10 He replied, “I have been very zealous for the Lord God Almighty [Elijah’s had demonstrated faithfulness to God in the face of a wicked king and a backslidden nation]. The Israelites have rejected your covenant, broken down your altars, and out your prophets to death with the sword [northern kingdom had forsaken God’s word, will, and way (12:28-30); Israel’s apostasy evident in destroyed altars (18:30) and murdered prophets (18:13).]. I am the only one left [God would later reveal to Elijah that he was not the only one left; at this point in the story, Elijah was the only prophet to publicly confront and challenge the king and queen regarding their idolatry and wickedness; Elijah sincerely thought he was the only loyal prophet left], and now they are trying to kill me too [Elijah forgot that his life was in danger [1] when Ahab conducted an international search for him, and [2] on Mount Carmel in the presence of 450 prophets of Baal. God had protected him in the past and would do so in the present; Elijah temporarily lost sight of God’s strong arm].”

“I have been very zealous for the Lord God Almighty. This was certainly true in every sense. Elijah had demonstrated an intense fervor for God in the face of a wicked king and a backslidden nation. Elijah’s devotion to God is accentuated when seen against the backdrop of the national apostasy.

“The Israelites have rejected your covenant, broken down your altars, and out your prophets to death with the sword.” Once again Elijah uttered truth. The northern kingdom had forsaken God’s word, will, and way (12:28-30). Israel’s apostasy was evident in destroyed altars (18:30) and murdered prophets (18:13).

“I am the only one left.” As God would later reveal to Elijah, he was not the only one left. But at this point in the story, Elijah was the only prophet to publicly confront and challenge the king and queen regarding their idolatry and wickedness. Elijah sincerely thought he was the only loyal prophet left.

“And now they are trying to kill me too.” This too, was a true statement. It seems however, that Elijah forgot that his life was in as much danger when Ahab conducted an international search for him. He was also in as much danger on Mount Carmel in the presence of 450 prophets of Baal and a backslidden people. God had protected him on those occasions and was certainly capable of protecting him from his present danger. Elijah seems to have temporarily lost sight of God’s strong arm.

19:11 The Lord said, “Go out and stand on the mountain in the presence of the Lord, for the Lord is about to pass by [God gave Elijah a new revelation of Himself].” Then [Elijah witnessed the unlimited and tremendous power of God in…] a [1] great and powerful wind tore the mountains apart and shattered the rocks before the Lord, but the Lord was not in the wind. After the wind there was [2] an earthquake, but the Lord was not in the earthquake.

God told him to get out of the cave and “Go forth, and stand on the mountain before the Lord” (19:11).

19:12 After the earthquake came [3] a fire [perhaps lightning], but the Lord was not in the fire. And after the fire came a gentle whisper [God was not in the wind, earthquake, or fire, mere manifestations of God’s power; after the tremendous displays of God’s power, there came “a gentle whisper” or “a still small voice.”].

The Lord gave Elijah a new revelation of Himself (19:11-12). Elijah witnessed the unlimited and tremendous power of God in [1] a wind so powerful that it broke apart rocks and mountains, [2] an earthquake that shook the very foundations of the mountains, and [3] a fire (perhaps lightning). But God was not in the wind, earthquake, or fire. These were merely manifestations of God’s power.

Finally, after the three tremendous displays of God’s power, there came “a gentle whisper” or “a still small voice.”

19:13 When Elijah heard it, he pulled his cloak over his face [a demonstration of reverence and fear] and went out and stood at the mouth of the cave. Then a voice said to him, “What are you doing here, Elijah?”

Elijah was so convicted by the “gentle whisper” that “he pulled his cloak over his face and went out and stood at the mouth of the cave.” Bill Chitwood comments, “This revelation seemed designed to show the fiery prophet who wanted to reform everything by means of tempest that God often pursues gentler, quiet means to accomplish His will” (page 158 of the Adult Teachers book). D.C. Martin notes, “Elijah needed the lesson that God was going to overthrow Baalism, but not as he expected” (page 119 of the Bible Book Study Commentary).

Elijah heard God’s convicting question once again, “What are you doing here, Elijah?” Elijah gave God the same answer as before (compare 19:10 and 14). These were indeed the reasons why Elijah was not where he was supposed to be, but may indicate that Elijah was still depressed.

Note: What are some ways that God has spoken to you?

19:14 He replied, “I have been very zealous for the Lord God Almighty. The Israelites have rejected your covenant, broken down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me too.”

19:15 The Lord said to Him, “Go back [work and service is often the best cure for despondency; Elijah needed “the tonic of a great task;” God still had a job for Elijah to do] the way you came, and go to the Desert of Damascus. When you get there, anoint Hazael king over Aram [God told him to go to Damascus and anoint (designate) Hazael king over Aram (Syria). Hazael would become an instrument of God’s judgment upon Israel. This assignment fulfilled by Elisha (2 Kings 8:7-15) rather than Elijah.].

It was time for Elijah to return to active duty! Work and service is often the best cure for despondency. Elijah needed “the tonic of a great task.” He needed to get back to work! God still had a job for Elijah to do.

God told Elijah to go to Damascus and anoint (designate) Hazael king over Aram (Syria). Hazael would become an instrument of God’s judgment upon Israel. Elijah did not fulfill this assignment (19:17). Elisha however, fulfilled this assignment (see 2 Kings 8:7-15).

19:16 Also, anoint Jehu son of Nimshi king over Israel [Jehu was a son of Jehoshaphat and the grandson of Nimshi. Jehu would become an instrument of God’s judgment upon the house of Ahab (see 1 Kings 19:17 and 2 Kings 9:7); This assignment fulfilled by Elisha (2 Kings 9:1-13)], and anoint Elisha son of Shaphat from Abel Meholah to succeed you [indicated Elijah’s ministry was drawing to a close] as prophet [in his place].

God told Elijah to anoint Jehu the son of Nimshi king over Israel. Jehu was a son of Jehoshaphat and the grandson of Nimshi. Jehu would become an instrument of God’s judgment upon the house of Ahab (see 1 Kings 19:17 and 2 Kings 9:7). Elisha also fulfilled this assignment (see 2 Kings 9:1-13). God told Elijah to anoint (designate) Elisha as prophet in his place. Elijah did fulfill this task (19:19). This must have indicated to Elijah that his ministry was drawing to a close.

19:17 Jehu will put to death any who escape the sword of Hazael, and Elisha will put to death any who escape the sword of Jehu.

19:18 Yet I reserve [technical term for people who survived elimination or catastrophe] seven thousand [Elijah was not the only faithful individual left as he had mistakenly thought (18:10)] in Israel–all whose knees have not bowed down [your convictions are in your knees] to Baal and all whose mouths have not kissed him.”

God told Elijah that he was not the only loyal one left, but that there were 7,000 in Israel who had not bowed to Baal or kissed him in the ceremonies of idol worship. Even in the worst of times, God has a remnant of believers who remain faithful. Elijah must have been encouraged by the news that he was not alone.

19:19 So Elijah went from there and found Elisha son of Shaphat. He was plowing with twelve yoke of oxen, and he himself was driving the twelfth pair. Elijah went up to him and threw his cloak around him.

He went and found Elisha plowing in a field and threw his mantle upon him to designate him as his successor.

19:20 Elisha then left his oxen and ran after Elijah. “Let me kiss my father and mother good-bye,” he said, “and then I will come with you.” “Go back,” Elijah replied. “What have I done to you?”

Elisha asked for permission to bid his family good-bye, sacrificed the oxen with which he was plowing, and then followed Elijah

19:21 So Elisha left him and went back. He took his yoke of oxen and slaughtered them. He burned the plowing equipment to cook meat and gave it to the people, and they ate. Then he set out to follow Elijah and to be his attendant.

Who was Ben-hadad [Ben-hadad II]?
A. He was King of Aram [Syria]. (20:1) This was not the same Ben-hadad who was a contemporary of Baasha, king of Israel (see 1 Kings 15:16-22).

B. He led an unsuccessful siege against Samaria, the city built by Omri (20:1-12). He besieged the stronghold of Samaria with the aid of thirty-two kings. These were vassals (or viceroys who ruled single cities or districts) who were later replaced by competent military commanders (see 1 Kings 20:24).

What message did Ben-hadad deliver to Ahab?
He sent a messenger to Ahab with insulting and humiliating terms of surrender. “Your silver and your gold are mine; your most beautiful wives and children are also mine” (20:2,3).

What was Ahab’s reply?
Ahab was in agreement with these initial terms (20:4,7), indicating that Israel may have already been a vassal of Samaria (see 1 Kings 20:34).

What follow-up message did Ben-hadad deliver to Ahab?
The terms of surrender became even more humiliating as Ben-hadad demanded unlimited search and seizure rights “in [Ahab’s] house and the house of [his] servants” (20:5-6).

What did Ahab do when he received the second message?
He consulted “all the elders of the land” (20:7) who advised him to not listen or consent to the demands of Ben-hadad (20:8). He sent Ben-hadad’s messengers back with word that while he would agree to the initial demands, he would not give in to the second demands.

Notice that Ahab did not cry out to Baal for help or to God. Perhaps he had forgotten how to pray. Instead he looked to men for counsel and help.

What did Ben-hadad threaten to do when he received Ahab’s message?
He threatened to crush Samaria using the same formula that Jezebel had used in her message to Elijah (compare 1 Kings 20:10 to 19:2). In fact, his remark in 1 Kings 20:10 is a bragging remark regarding the size of his army. Ben-hadad, in essence, told Ahab that his army was so immense that if every one of his soldiers were to carry away a handful of dust from Samaria some of his soldiers would go away empty handed!

What message did Ahab send back to Ben-hadad?
“Let not him who girds on his armor boast like him who takes it off” (20:11). Paraphrased: “Don’t count your chickens before they hatch.” Or (Latin), Ne triumphum canas ante victoriam (the victory must be won before it is celebrated). Ben-hadad received Ahab’s message “as he was drinking with the kings” (20:12). This reply motivated the drunken (see also 20:16) Ben-hadad to move his army against Samaria (20:12).

What message did “a prophet” deliver to Ahab?
A prophet approached Ahab and assured him of victory over Ben-hadad’s great army. The purpose of the victory was to teach Ahab an important lesson, “and you shall know that I am the Lord” (20:13).

How did Ahab conduct the military campaign against Ben-hadad?
A. He mustered 232 “young men of the rulers of the provinces” (20:15). These were “young professional soldiers in the service of the district commanders” (Broadman Bible Commentary, Volume 3).

B. He mustered all the people and formed an army of 7000.

C. They began their attack at noon while Ben-hadad was still drinking (20:17). The fact that Ben-hadad was drinking may indicate how overconfident he was. He was not alarmed by the news that “Men [not an army] have come out from Samaria” (20:17). The “young men of the rulers of the provinces” led the attack that resulted in a great loss of Syrian men, horses and chariots. The drunken and boasting Ben-hadad fled the battle!

What word did the prophet have for Ahab following the battle?
The prophet informed Ahab that Ben-hadad would come against him once again in the spring (see 2 Samuel 11:1). He instructed Ahab to make preparations for that occasion (20:22).

Note: This is a reminder that the enemies of God are never idle and that God’s people should remain vigilant lest the enemy overtake them.

What advise did Ben-hadad’s servants give him?
A. They told him that the reason Israel had been victorious in battle was because they had fought in the mountains. They said this was advantageous to Israel because “their gods are gods of the mountains” (20:23). This gives us some insight into pagan theology. They felt that boundaries and regions limited gods. This was a slander against God’s sovereignty.

B. They advised the king to engage Israel in battle on the plain where their mountain gods would be of no help to them (20:23,25).

C. They advised the king to replace the kings (see 20:1) with competent military commanders and muster an army equal in size and strength to the army that Ahab had defeated in the previous battle.

D. Ben-hadad “listened to their voice and did so” (20:25). In the spring of the year he marched his army to Aphek to fight against Israel (20:26). Aphek is located “on the main road east of Lake Galilee between Israel and Damascus” (Broadman Bible Commentary, Volume 3). The Syrian army was so immense that “the sons of Israel camped before them [were] like two little flocks of goats” (20:27), by comparison.

What important message did “a man of God” deliver to Ahab?
A man of God appeared on the scene and told the king that God would vindicate his name and prove to both Israel and Syria that He was not just some impotent local deity (20:23), but the God of the universe. God would allow Ahab another victory to demonstrate that He alone was God. This second victory in the face of tremendous odds was also meant to remind Ahab and Israel that “I am the Lord” (see 1 Kings 20:13,28). As foretold by the man of God, Israel was victorious once again (20:29-30).

What did Ben-hadad do to insure his own safety?
Some of his men appealed to the mercy of Ahab by dressing themselves in sackcloth with ropes around their necks (after the fashion of captives). They pled with Ahab to spare their lives and the life of their king. Ahab gave them a favorable response (20:32), met with Ben-hadad, made a covenant with him, and let him go (20:33-34). This action was contrary to the will of God (20:42). Ahab acted without the counsel of God or anyone else regarding the disposition of Ben-hadad. (Compare 1 Samuel 15:3,9 regarding Saul’s treatment of Agag the Amalekite king.)

How did God feel about Ahab letting Ben-hadad go free?
God was displeased (20:35-43). He let Ahab know of his displeasure through “a certain man of the sons of the prophets” (20:35). This “certain man” disguised himself as a soldier who had carelessly allowed a prisoner of war to escape. Ahab pronounced judgment upon the soldier (prophet in disguise) not realizing that he had been induced to judge his own case (see also David and Nathan in 2 Samuel 12:1-15). The prophet removed the disguise “and the king of Israel recognized him as one of the prophets” (20:41). The prophet then pronounced God’s judgment upon Ahab for letting Ben-hadad, a man under God’s ban, go (20:42). Ahab would forfeit his life for this foolish and careless action (20:42). Ahab then “went to his house sullen and vexed” (20:43). The sequel to this chapter on international military affairs is in 1 Kings 22.

Practical Considerations

God’s enemies are never idle.
After defeating Ben-hadad in battle, a prophet informed Ahab that Ben-hadad would come against him once again in the spring. God’s enemies are never idle. Someone has said that the devil never takes a vacation. God’s people should remain sober and on the alert because their “adversary, the devil, prowls about like a roaring lion, seeking someone to devour” (1 Peter 5:8).

God is concerned about His name and reputation.
God overheard the conversation of Ben-hadad’s servants regarding why Israel had been successful in battle. The Syrians slandered God’s sovereignty by stating that he was an impotent god limited by regions and territories. God vindicated his name by allowing Ahab to be victorious in battle against the Syrians on the plain. We too, should be concerned about God’s name and reputation. We should be careful lest we give others occasion for misunderstanding God.

Who was Naboth?
A. He was an inhabitant of Jezreel (21:1).

B. He owned a vineyard that was located “beside the palace of Ahab king of Samaria” (21:1). The vineyard was in Jezreel, the site of one of Ahab’s palaces.

C. Naboth invoked the Lord’s name in 1 Kings 21:3 which may be an indication that he was a true worshipper of God and numbered among those who had not bowed the knee to Baal nor kissed the idol (see 1 Kings 19:18).

What request did Ahab make of Naboth?
The king asked Naboth for his vineyard because it was adjacent to his palace. Ahab wanted it for a vegetable garden. After his victory over Ben-hadad, Ahab seems to concern himself with the matter of expanding his personal estate. He offered Naboth a “better” garden in exchange or to buy it with money (21:2).

Why did Naboth refuse to give up or sell his vineyard?
The property was Naboth’s family inheritance. It was his ancestral property. According to the law (Leviticus 25:23-28 and Numbers 36:7-9) Naboth had to keep the land He could not sell it. Naboth’s reply is courageous because [1] he invoked the name of the Lord in the face of a monarch who worshipped Baal, and [2] because he refused Ahab’s request on the grounds that it was wrong because the law of God said it was wrong.

From a practical standpoint, it might have been expedient for Naboth to sell his property to the king. It might have gained him favor in the king’s eyes. It might have secured him a better parcel of land or perhaps wealth enough to retire comfortably. But Naboth did not yield to any temptation. He remained firm in his obedience to God’s law.

How did Ahab respond to Naboth’s refusal?
He went home and pouted. He “lay down on his bed and turned away his face and ate no food” (21:4). Ahab behaved like a spoiled child. Ahab was king over all Israel while Naboth was the owner of one small parcel of land. Proverbs 27;20 states, “Sheol and Abaddon are never satisfied, Nor are the eyes of man ever satisfied.” Someone stated, “Ahab cannot enjoy Israel if Naboth enjoy his vineyard.”

What did Jezebel do when Ahab reported the failed real estate deal to her?
She told Ahab to get up and start acting like a king and promised to secure the vineyard for her pouting husband (21:5-7). There is no record of Ahab trying to stop Jezebel from securing the vineyard. He knew that Naboth was the only obstacle to owning the vineyard. Ahab thus allowed Jezebel to exercise her wicked plan and secure the vineyard by whatever means possible. Jezebel contrived an evil plan to have Naboth killed (21:8-10). She set up a situation in which Naboth would be accused of having cursed both God and the king, an act punishable by death. Jezebel’s plot was carried out to the letter (21:11-13). Naboth was falsely accused and stoned to death. 2 Kings 9:26 indicates that Naboth’s sons were also put to death, thus leaving no one to lay legal claim to or inherit the property. (This is reminiscent of David’s plan to have Uriah killed in 2 Samuel 11:14-15.) Jezebel then told Ahab to go and claim his vineyard (21:15). Ahab, without remorse or thought that God had witnessed the crime, “arose to go down to the vineyard of Naboth the Jezreelite, to take possession of it” (21:16).

What did God, who took note of this heinous crime, instruct Elijah to do?
A. God instructed Elijah to go and meet Ahab in Naboth’s vineyard (21:18).

B. God instructed Elijah to pronounce severe judgment upon Ahab (21:19). This judgment included [1] Ahab (21:19), [2] Jezebel (21:23) and [3] the house of Ahab (21:21-22, 24). Notice that there is always a “because” in God’s judgment: “I have found you, because you have sold yourself to do evil in the sight of the Lord” (21:20). And again in 1 Kings 21:22, God told Ahab that he would experience severe judgment “because of the provocation with which you have provoked Me to anger, and because you have made Israel sin.”

Thus we see the reasons why Ahab would experience God’s judgment: [1] Because he sold himself to do evil (21:20,25). [2] Because he provoked the Lord to anger with his wicked conduct (21:22,26). [3] Because he led the nation astray (21:22).

What was Ahab’s response when he saw Elijah?
He said, “Have you found me, O my enemy?” (21:20). Prior to the Mount Carmel experience, Ahab referred to Elijah as “the troubler of Israel” (18:17). Now, some seven years later, Ahab refers to Elijah as his personal enemy.

“Have you found me?” is another of the interesting questions of the Bible. Numbers 32:23b states, “and be sure your sin will find you out.” Yes, Elijah found Ahab just as surely as Nathan found David. When we sin against the Lord and continue in an unrepentant state, be sure that Elijah and Nathan will find you. God will tell them where to look!

What was Ahab’s response when he heard Elijah?
“He tore his clothes and put on sackcloth and fasted, and he lay in sackcloth and went about despondently” (21:27). Ahab humbled himself before God. Although it was too little too late, it was enough to cause God to mercifully postpone judgment until Ahab’s sons succeeded him to the throne (21:29). We have no record that Ahab’s repentance bore fruit. He still took possession of Naboth’s vineyard. He still allowed idol worship in Israel. He was still married to Jezebel.

Practical Considerations

Coveting can lead us into grievous sin.
God has given us clear instruction regarding the matter of coveting. Exodus 20:17 records His instruction, “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor.” Ahab ruled a kingdom and still coveted his neighbor’s small parcel of land. He had great possessions, but wanted just a little bit more. Proverbs 27:20 states, “Sheol and Abaddon are never satisfied, Nor are the eyes of man ever satisfied.” Covetousness led Ahab to allow Jezebel to implement her wicked plot to have Naboth and his sons killed. Covetousness can lead men into grievous sin.

There is no room for compromise when we have a clear word from God.
Naboth was unwilling to sell or trade his land because it was wrong according to God’s law. Naboth did not compromise what he knew God had instructed.

Be sure your sin will find you out.
The murderous crime of Ahab and Jezebel did not go unnoticed by God. God sent Elijah to find and confront Ahab about Naboth’s death. Elijah found Ahab just as surely as Nathan found David. When we sin against God and continue in an unrepentant state, God will send an Elijah or a Nathan to find us and confront us. We cannot hide from God.

Why did Ahab enter into a military alliance with Jehoshaphat?
Ahab entered into a military alliance with Jehoshaphat for the purpose of recovering the ancient Israelite city of Ramoth-gilead from the Syrians (22:1-4). This city “was strategic in controlling the eastern caravan route” (Layman’s Bible Book Commentary, Volume 6). This was a city which Ben-hadad should have given back to Israel according to the terms of 1 Kings 20:34.

What did Jehoshaphat ask Ahab to do before going into battle?
Jehoshaphat asked Ahab to “inquire first for the word of the Lord” (22:5).

Who did Ahab consult?
Ahab gathered 400 prophets to inquire of them regarding the outcome of the proposed military campaign (22:6). These court prophets told Ahab exactly what he wanted to hear (22:10-12). They told Ahab that the military campaign would be a success. These were not prophets of the Lord as is suggested by Jehoshaphat’s question in 1 Kings 22:7.

What did Jehoshaphat request?
Jehoshaphat requested that “a prophet of the Lord” (22:7) be consulted. The only man available was Micaiah son on Imlah. Ahab hated this particular prophet because “he does not prophesy good concerning me, but evil” (22:8). Ahab however, agreed to call and inquire of Micaiah (22:9).

What did Micaiah prophesy?
The messenger who went after Micaiah asked him to prophesy in agreement with the 400 prophets already consulted. The 400 were in unanimous agreement. Micaiah was being pressured to agree with them. Micaiah responded, “As the Lord lives, what the Lord says to me, that I will speak” (22:14). And indeed Micaiah was faithful to tell Ahab what the Lord had said to him (although he mocked Ahab with the words of his court prophets in 22:15). Micaiah prophesied the death of Ahab in battle and the defeat of Israel (22:15-23).

How did Ahab respond to this unfavorable word from Micaiah?
He had Micaiah imprisoned and put on a meager diet of bread and water until such time as he returned safely from battle (22:26-28).

What happened to Ahab in battle?
Ahab went into battle disguised as an ordinary soldier (22:30). Perhaps Ahab disguised himself [1] as a precaution in case Micaiah’s prophesy be true, or [2] because he had heard through spies that Ben-hadad had ordered his captains to go after the king of Israel. At any rate, Ahab did not escape death. “Now a certain man drew his bow at random and struck the king of Israel in a joint of the armor” (22:34). Ahab bled to death in his chariot (22:35). He was taken back to Samaria where he was buried (22:37). His chariot was washed by the pool of Samaria “and the dogs licked up his blood, according to the word of the Lord which He spoke” (22:38). His son Ahaziah became king in his place (22:40) and had an evil and unproductive two-year reign (22:51-53). He was no different than his parents.

What became of Jezebel?
Jezebel met a violent end eleven years after the death of Ahab (2 Kings 9:7, 30-37). Jehu ordered her thrown from a window (2 Kings 9:33). She landed on the ground and her blood was sprinkled on the wall and on Jehu’s horses. Jehu then “trampled her under foot” (2 Kings 9:33). Before she could be buried, dogs had eaten all but her skull, feet, and hands (2 Kings 9:35). Even the dogs did not want to eat a skull that had conceived evil, hands that had done evil, and feet that had walked an evil course!

Practical Considerations

We must speak the truth even in the face of opposition.
Micaiah was unwilling to tell the king only what he wanted to hear or what seemed expedient. He did not compromise the word he had received from God. As a result he was imprisoned. We must be willing to speak the truth even when it is unpopular to do so.

1 Kings 22 NIV

22:13 The messenger [Ahab’s messenger] who had gone to summon Micaiah [a true prophet of God] said [advised] to him, “Look, as one man [indicates Ahab’s prophets were unanimous] the other prophets [about 400 prophets (1 Kings 22:6); read Ezek. 13:3 re: prophets who “follow their own spirit and have seen nothing”] are predicting success [in the matter of liberating Ramoth Gilead from Aram] for the king. Let your word agree with theirs, and speak favorably.”

Note: How can pressure cause us to compromise Christian convictions and integrity? What kind of pressures have you experienced that tempted you to relax or soften your commitment to God?

22:14 But Micaiah said, “As surely as the LORD lives, I [even at the risk of personal death] can tell him only what the LORD tells me.”

22:15 When he [Micaiah] arrived, the king asked him, “Micaiah, shall we [King Ahab of Israel and King Jehoshaphat of Judah] go to war against Ramoth Gilead [Israelite city located east of the Jordan River; controlled by Aram for 70 years; a city of refuge (Deut. 4:41-43); a Levitical city (Josh. 21:8,38)], or shall I refrain?” “Attack and be victorious,” he answered [in a way that communicated obvious insincerity (perhaps sarcasm) and indicated he felt pressured to tell the king what he wanted to hear], “for the LORD will give it into the king’s hand.”

22:16 The king [perhaps detected a sarcastic, mocking, or insincere tone in Michaiah’s voice] said to him, “How many times must I make you swear to tell me nothing but the truth in the name of the LORD?”

22:17 Then Micaiah answered, “I saw all Israel scattered on the hills like sheep without a shepherd [a common metaphor for king], and the LORD said, `These people have no master. Let each one go home [thus breaking off the attack on Ramoth Gilead] in peace.'”

22:18 The king of Israel said to Jehoshaphat, “Didn’t I tell you that he [Micaiah’s integrity prevented him from being a “yes man” to the king] never prophesies anything good about me, but only bad [1 Kings 22:8]?”

22:19 Micaiah continued, “Therefore hear [and heed] the word of the LORD: I saw [vision emphasizes God’s power and sovereignty…] the LORD sitting on his throne [in control; cf. Ps. 103:19] with all the host of heaven [cf. Ps. 103:20-21] standing around him on his right and on his left.

22:20 And the LORD said, `Who will entice [to delude] Ahab into attacking Ramoth Gilead and going to his death [God already had decreed Ahab’s death as judgment for his sins (cf. 1 Kings 21:17-24)] there [God’s death sentence on Ahab would be carried out at the battle at Ramoth Gilead]?’ “One suggested this, and another that.

22:21 Finally, a spirit [represented God’s judgment on Ahab] came forward, stood before the LORD and said, `I will entice him.’

22:22 ” `By what means?’ the LORD asked. ” `I will go out and be a lying spirit [symbolized the judgment God already had passed on Ahab] in the mouths of all his prophets [telling Ahab what he wanted to hear; Ahab rejected God’s words through Micaiah],’ he said.” `You will succeed in enticing him,’ said the LORD. `Go and do it.’

22:23 “So now the LORD has put a lying spirit in the mouths of all these prophets [about 400 prophets (1 Kings 22:6)] of yours. The LORD has decreed disaster for you.”

22:24 Then Zedekiah [one of Ahab’s prophets] son of Kenaanah went up and slapped [a grave insult] Micaiah in the face. “Which way did the spirit from the LORD go when he went from me to speak to you [implies that Zedekiah believed he had prophesied under the Lord’s leadership and that Micaiah was the lying prophet]?” he asked.

22:25 Micaiah replied, “You will find out [which of them really had prophesied under the leadership of God’s Spirit] on the day you go to hide [after Aram defeated Israel at Ramoth Gilead] in an inner room.”

22:26 The king of Israel [Ahab continued to stubbornly refuse to heed God’s warning through Micaiah] then ordered, “Take Micaiah and send him back to Amon the ruler of the city and to Joash the king’s son

22:27 and say, `This is what the king says: Put this fellow in prison and give him nothing but bread and water until I return safely.'”

22:28 Micaiah declared [he appealed to the test of a true prophet (cf. Deut. 18:21-22)], “If you ever return safely, the LORD has not spoken through me.” Then he added, “Mark [literally “hear”] my words [his prophecy], all you people!”

1 Kings 3:5-14
3:5 At Gibeon [located eight miles northwest of Jerusalem; tabernacle located there at that time (2 Chron. 1:3) though ark of covenant in Jerusalem (2 Sam. 6:1-17)] the LORD appeared to Solomon [second son born to David and Bathsheba (2 Sam. 12:14-24)] during the night in a dream [God occasionally revealed His will or word to people through dreams (cf. Gen. 40:5-19; Matt. 1:20-21; 2:12-13)], and God said [note that God voluntarily offered to bless Solomon], “Ask for whatever you want me to give you.”

Note: What would you have asked for if you were in Solomon’s shoes? At this point in your life, what is the blessing from God you desire most?

3:6 Solomon answered, “You have shown great kindness to your servant, my father David, because he was faithful to you and righteous and upright in heart. You have continued this great kindness to him and have given him a son to sit on his throne this very day.

3:7 “Now, O LORD my God, you [Solomon recognized that God was responsible for giving him the throne] have made your servant [Solomon recognized that he was a servant] king in place of my father David. But I am only a little child [indicates sense of subservience to a superior and an understanding of his lack of experience] and [note that Solomon knew he needed help] do not know how to carry out my duties [involved ruling “a great people” (3:8)].

3:8 Your servant is here among the people you have chosen, a great people, too numerous to count or number [in fulfillment of His promise to Abraham].

3:9 So give your servant a discerning heart [literally “a heart that listens”; an obedient heart; heart a metaphor for the mind and will] to govern [cf. Deut. 17:18-20 re: how kings were to govern] your people and to distinguish [required a sharp mind] between right and wrong. For who is able to govern this great people of yours? [reveals Solomon’s humility and desire to depend on God]

Note: What was Solomon’s request and why was God pleased with it? Who would benefit from Solomon’s prayer and why?

3:10 The Lord was pleased that Solomon had asked for this [instead of the kinds of things most people would have asked for, such as money, a long life, success, popularity, etc.].

3:11 So God said to him, “Since you have asked for this [wisdom (essential for a ruler); Solomon put first things first; Solomon had his priorities in order] and not [God was impressed by what Solomon did not ask for] for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice,

Note: God is as interested in what we do not ask for as in what we do ask for when we approach Him in prayer.

3:12 I will do what you have asked [God granted Solomon’s petition]. I will give you a wise and discerning heart [essential for judging and ruling well], so that there will never have been anyone like you [in wisdom and understanding, also in riches and honor], nor will there ever be.

3:13 Moreover, I will give [in addition to what Solomon asked for] you what you have not asked for—both riches and honor—so that in your lifetime you will have no equal among kings.

3:14 And if [note the condition] you walk in my ways [walk in accordance with God’s will] and obey my statutes and commands as David your father did, [this was dependent on whether Solomon walked in God’s ways and obeyed His Word] I will give you a long life.”

1 Kings 2:1-12
2:1 [Part 1 re: Solomon’s spiritual life] When the time drew near for David to die [about age 70], he gave a charge [to orient his son to life and leadership] to Solomon his son.

The Bible records the events surrounding David’s final days of life (1 Kings 1:1—2:10). As his life was hastening to an end, David took the opportunity to speak some final words to his son Solomon. David’s words reflected his concern for Solomon’s spiritual welfare (2:1-4) and for some unsettled issues that might cause problems for his son (2:5-9). David’s final words helped orient his son concerning issues of life and leadership.

2:2 “I am about to go the way of all the earth,” he said, “So be strong, show yourself a man [in the face of every task, difficulty, danger, and challenge],

Note: We can make our lives count for God by instructing future generations to live in faithfulness to God. The words, “ways … decrees … commands … laws … requirements” remind us to “live, think, and be directed by God’s whole teaching.”

2:3 and observe [steep yourself in] what the Lord your God requires [in both your private and public life]: Walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses [the law for the king; see Deut. 17:18-20], so that [links success to preceding thought] you may prosper in all you do and wherever you go [cf. Ps. 1:1-3],

David knew that Solomon would face a variety of tasks, difficulties, and dangers as king. He therefore encouraged Solomon to be strong and to show himself a man (v. 2). Just as David had demonstrated courage in the face of seemingly insurmountable odds when he faced Goliath, Solomon was to act courageously in the face of every challenge.

David also encouraged Solomon to observe what the Lord your God requires (v. 3). Solomon was to steep himself in God’s Word (v. 4; see also Deut. 17:18-19) and walk faithfully before Him (v. 5). Only then could Solomon or any of his descendants hope to experience any measure of success (v. 3).

Over the years I have visited with many people in their final hours of life. I have watched family members gather around the bed of a dying loved one. I have listened to those privileged to say farewell or to settle unresolved issues or to receive a final word of blessing from the lips of a dying family member.

We may or may not have the opportunity to challenge future generations to be faithful from our death bed. However, we do have the opportunity to challenge others to be faithful every day. We can make our lives count for God by instructing future generations to live in faithfulness to God.

In addition to living each day in intimate fellowship with God, living a life that blesses others, and holding to God’s promises confidently, a fourth answer to the question, How can I make my life count for God? is that I can challenge future generations to be faithful.

---

Note: You Can Make Your Life Count For God If You Will…
• Kneel Daily — Nurture your relationship with God by spending time in prayer.
• Listen Carefully — Allow God to speak to you through His Word.
• Stand Firmly — Live according to God’s Word in the face of every situation.
• Walk Faithfully — Be consistent and set an example worthy of imitation.
• Speak Wisely — Encourage others to make their lives count for God.
• Share Freely — Tell others how they can know and serve God.

---

2:4 and that the Lord may keep his promise to me [see 2 Sam. 7:12-13 re: Davidic covenant]: ‘If your descendants [each king must heed God’s Word and be an example for God’s people] watch how they live, and if they walk faithfully [total commitment] before me with all their heart and soul, you will never fail to have a man on the throne of Israel.’

2:5 [Part 2 re: matters of unfinished business — old matters which could cause problems for Solomon] Now you yourself know what Joab [commander of David’s armies during most of David’s reign] son of Zeruiah [David’s sister; 2 Sam. 2:13; 1 Chron. 2:16] did to me — what he did to the two commanders of Israel’s armies [Joab’s potential rivals], Abner [chief military commander for Saul (1 Sam. 14:50); 2 Sam. 3:22-27] son of Ner and Amasa [2 Sam. 20:10] son of Jether. He killed them, shedding their blood in peace time as if in battle, and with that blood stained the belt around his waist and the sandals on his feet.

2:6 Deal with him according to your wisdom, but do not let his gray head go down to the grave in peace [Solomon ordered Benaiah to kill Joab; see 1 Kings 2].

2:7 But show kindness to the sons of Barzillai [a chieftain] of Gilead [located east of the Jordan] and let them be among those who eat at your table. They stood by me [gave David needed supplies] when I fled from your brother Absalom.

Note: The sons of Barzillai supported David during his exile at the time of Absalom’s revolt (see 2 Sam. 17:27-29; 19:31-39).

2:8 And remember, you have with you Shimei [relative of Saul; a potential troublemaker] son of Gera, the Benjamite from Bahurim, who called down bitter curses on me the day I went to Mahanaim. When he came down to meet me at the Jordan, I swore to him by the Lord: ‘I will not put you to death by the sword.’

Note: Shimei cursed and opposed David as he fled from Absalom (see 2 Sam. 16).

2:9 But now, do not consider him innocent. You are a man of wisdom; you will know what to do to him. Bring his gray head down to the grave in blood.”

2:10 Then David rested with his fathers and was buried in the City of David.

2:11 He had reigned forty years over Israel — seven years in Hebron [over Judah alone] and thirty-three in Jerusalem.

2:12 So Solomon sat on the throne of his father David, and his rule was firmly established.

Practical Consideration
You can make your life count for God if you will…
• Kneel Daily — Nurture your relationship with God by spending time in prayer.
• Listen Carefully — Allow God to speak to you through His Word.
• Stand Firmly — Live according to God’s Word in the face of every situation.
• Walk Faithfully — Be consistent and set an example worthy of imitation.
• Speak Wisely — Encourage others to make their lives count for God.
• Share Freely — Tell others how they can know and serve God.

1 Kings 2:21-24
2:21 So she [Bathsheba] said, “Let Abishag [the young virgin brought to David near the end of his life to keep him warm (1 Kings 1:1-4)] the Shunammite be given in marriage to your brother Adonijah.”

2:22 King Solomon answered his mother, “Why do you request Abishag the Shunammite for Adonijah? You might as well request the kingdom [asking for a member of the king’s harem implied the asker desired the kingship as well (cf. 2 Sam. 16:21-22)] for him—after all, he is my older brother—yes, for him and for Abiathar the priest and Joab son of Zeruiah!”

2:23 Then King Solomon swore by the LORD: “May God deal with me, be it ever so severely, if Adonijah does not pay with his life for this request!

2:24 And now, as surely as the LORD lives—he who has established me securely on the throne of my father David and has founded a dynasty for me as he promised—Adonijah shall be put to death today [Solomon ordered Benaiah to kill Adonijah (cf. 2:25)]!”

1 Kings 1:1-4
King David was about 70 years old and in feeble health.

1 Kings 1:5-10
1:5 Now Adonijah [David’s fourth son (2 Sam. 3:2-4); likely David’s oldest surviving son at this time], whose mother was Haggith, put himself forward [literally “lifting himself up”; compare this attitude to that of his father David who was chosen by God to be king] and said, “I will be king. [he acted according to what he presumed to be his rights; did not act according to God’s will or David’s wishes]” So he got chariots and horses ready, with fifty men to run ahead of him [perhaps he got this idea from his brother Absalom when he tried to take the kingdom from David (cf. 2 Sam. 15:1)].

1:6 [note three things that contributed to Adonijah’s improper ambition] [1] (His father [David’s parenting skills were obviously weak (even so, Adonijah still bore responsibility for his decisions); David was a better warrior and king than a father] had never interfered with him by asking, “Why do you behave as you do? [Adonijah was accustomed to doing whatever he wanted to do]” [2] He was also very handsome [like his half-brother Absalom (2 Sam. 14:25); Adonijah likely used his handsome appearance to advance his selfish ambitions] and [3] was born next [cf. 2 Sam. 3:2-4] after Absalom [after Absalom’s death, attention may have turned to Adonijah].)

1:7 Adonijah conferred with Joab [David’s general; would be useful in the event Adonijah tried to seize power by a military coup] son of Zeruiah and with Abiathar the priest [served during David’s reign (2 Sam. 20:25); gave Adonijah powerful religious support], and they gave him their support.

1:8 [note these individuals who presented significant obstacles to Adonijah’s plan to become king…] But Zadok the priest, Benaiah [a valiant warrior and the leader of David’s bodyguard (23:20-23)] son of Jehoiada, Nathan the prophet, Shimei [not the person mentioned in 1 Kings 2:8,46; possibly the person whom Solomon appointed as one of his governors (1 Kings 4:7,18)] and Rei and David’s special guard [valiant warriors who had demonstrated great loyalty to David (cf. 2 Sam. 23:8-39)] did not join Adonijah.

1:9 Adonijah then sacrificed sheep, cattle and fattened calves at the Stone of Zoheleth [the water supply southwest of Jerusalem in the Kidron Valley] near En Rogel. He invited [those in attendance gave the gathering a note of importance and authenticity; Adonijah tried to unite these individuals to support him as king…] all his brothers, the king’s sons, and all the men of Judah who were royal officials,

1:10 but he did not invite [Adonijah did not invite those who would resist his bid for kingship; note that he did not invite the priest Zadok (1 Kings 1:26)] Nathan the prophet or Benaiah or the special guard or his brother Solomon [David’s tenth son; Solomon’s absence supports the idea that Adonijah knew that Solomon was to be the next king].

Note: What strategies do people employ today in their attempts to get ahead in life? What factors can affect our ambitions and cause them to become ungodly? Do your attitudes and actions help achieve God’s purposes for you and through you?

1 Kings 1:49-52
1:49 At this [the official appointment of Solomon as king (1 Kings 1:11-48)], all Adonijah’s guests rose in alarm [very likely afraid for their lives] and dispersed [leaving Adonijah alone].

1:50 But Adonijah, in fear of Solomon, went [to the place of worship] and took hold of the horns of the altar [in an attempt to protect himself from execution; cf. Ex. 21:12-14].

1:51 Then Solomon was told, “Adonijah is afraid of King Solomon and is clinging to the horns of the altar. He says, ‘Let King Solomon swear to me today that he will not put his servant to death with the sword.’”

1:52 Solomon replied [a stern but merciful reply], “If [indicates a conditional reprieve] he shows himself to be a worthy man [give up any desire to the throne and support Solomon as king; a person of upright character; cf. Ruth 3:11; Prov. 12:4], not a hair of his head will fall to the ground; but if evil [included any future opposition to Solomon or his kingship] is found in him, he will die.”

44:1 This word came to Jeremiah concerning all the Jews living in [Jeremiah named several Jewish settlements…] Lower Egypt—in Migdol [located near the Red Sea; Hebrews camped there after leaving Egypt (cf. Num. 33:7)], Tahpanhes [located in the eastern Nile Delta region] and Memphis [located south of modern Cairo]—and in Upper Egypt:

44:2 “This is what the LORD Almighty, the God of Israel, says: You saw the great disaster I brought on Jerusalem and on all the towns of Judah [the tragic results of religious apostasy that had befallen the Judean homeland should have served as a warning to them; they should have learned from the mistakes of others]. Today they lie deserted and in ruins

44:3 because [the reason for “the great disaster” brought on Jerusalem and Judah] of the evil [idolatrous practices] they [the inhabitants of Jerusalem and Judah] have done. They provoked me to anger by burning incense [can also mean “to offer sacrifices of animals” (cf. Lev. 1:9; 3:11; 1 Sam. 2:16)] and by worshiping other gods [these gods had become the focal point of the people’s allegiance] that neither they nor you nor your fathers ever knew.

44:4 Again and again [literally “rising early and sending”; indicates persistence] I sent my servants the prophets, who said [note that God’s message was always unmistakably clear…], ‘Do not do this detestable thing that I hate!’

44:5 But [in spite of a clear word from God] they did not listen or pay attention [literally “incline their ear”]; they did not turn from their wickedness or stop burning incense to other gods.

44:6 Therefore [because they failed to heed God’s repeated warnings], my fierce anger was poured out; it raged against the towns of Judah and the streets of Jerusalem and made them the desolate ruins they are today.

44:7 “Now this is what the LORD God Almighty [“the God of Hosts”; emphasizes the Lord’s sovereign power and shows He controlled the armies that brought on His people the consequences of their unfaithfulness], the God of Israel, says: Why bring such great disaster on yourselves by cutting off [destruction was a consequence of persistence in idolatry] from [note description of the entire community…] Judah the men and women, the children and infants, and so leave yourselves without a remnant?

44:8 Why provoke me to anger with what your hands have made [their idols], burning incense to other gods in Egypt, where you have come to live? [note consequences of persisting in idolatry…] You will destroy yourselves and make yourselves an object of cursing and reproach among all the nations on earth.

44:9 Have you forgotten [a short memory can be a dangerous thing] the wickedness committed by your fathers and by the kings and queens of Judah and [the people of Judah could not blame their woes on the sins of others alone] the wickedness committed by you [personal] and your wives in the land of Judah and the streets of Jerusalem?

44:10 To this day they [includes past generations] have not humbled themselves [literally “crushed themselves”] or shown reverence [fear], nor have they followed my law and the decrees I set before you and your fathers.

44:11 “Therefore, this is what the LORD Almighty, the God of Israel, says: I am determined to bring disaster on you [literally “set my face against you”] and to destroy all Judah.

44:12 I will take away the remnant of Judah who were determined [literally “set their faces”] to go to Egypt to settle there. They will all [“from the least to the greatest”] perish in Egypt; they will fall by the sword or die from famine. From the least to the greatest, they will die by sword or famine. They will become an object of cursing and horror, of condemnation and reproach.

44:13 I will punish those who live in Egypt with the sword, famine and plague, as I punished Jerusalem.

44:14 None of the remnant of Judah who have gone to live in Egypt will escape or survive to return to the land of Judah, to which they long to return and live; none will return except a few fugitives.”

44:15 Then all the men who knew that their wives were burning incense to other gods, along with all the women who were present—a large assembly—and all the people living in Lower and Upper Egypt, said to Jeremiah,

44:16 “We will not listen to the message you have spoken to us in the name of the LORD!

44:17 [the people defended their practice of idolatry] We will certainly do everything we said we would: We will [because they were convinced that worshiping the Queen of Heaven would bring prosperity] burn incense to the Queen of Heaven [goddess of fertility, sexual love, maternity] and will pour out drink offerings to her just as we and our fathers [a reminder of the fact that idolatry had been continuous among the Hebrews], our kings and our officials did in the towns of Judah and in the streets of [indicates that shrines to Canaanite deities were situated along the streets] Jerusalem. At that time we had plenty of food and were well off and suffered no harm.

Note: The Queen of Heaven was known by several names:
• To the Hebrews Asherah
• To the Babylonians Ishtar
• To the Canaanites Astarte
• To the Greeks Aphrodite
• To the Romans Venus

44:18 But ever since we stopped [allusion to Josiah’s reforms (cf. 2 Kings 23:4-25)] burning incense to the Queen of Heaven and pouring out drink offerings to her, [note that the people thought their idols had done more for them than God] we have had nothing and have been perishing by sword and famine.”

44:19 The women added, “When we burned incense to the Queen of Heaven and poured out drink offerings to her, did not our husbands [the women claimed to have their husbands’ permission as required by law (Num. 30:3-16)] know that we were making cakes like her image and pouring out drink offerings to her?”

44:20 Then Jeremiah said [Jeremiah told the people that God had not failed them as they supposed, but that they had failed God] to all the people, both men and women, who were answering him,

44:21 “Did not the LORD remember and think about the incense burned in the towns of Judah and the streets of Jerusalem by you and your fathers, your kings and your officials and the people of the land?

44:22 When the LORD could no longer endure your wicked actions and the detestable things you did, your land became an object of cursing and a desolate waste without inhabitants, as it is today.

44:23 Because you have burned incense and have sinned against the LORD and have not obeyed him or followed his law or his decrees or his stipulations, this disaster has come upon you, as you now see.”

44:24 Then Jeremiah said to all the people, including the women, “Hear the word of the LORD, all you people of Judah in Egypt.

44:25 This is what the LORD Almighty, the God of Israel, says: You and your wives have shown by your actions [literally “have spoken with your mouths and with your hands”] what you promised when you said, ‘We will certainly carry out the vows we made to burn incense and pour out drink offerings to the Queen of Heaven.’ [note sarcasm…] “Go ahead then, do what you promised! Keep your vows!

44:26 But [there are consequences to persisting in doing wrong] hear the word of the LORD, all Jews living in Egypt: ‘I swear by my great name,’ says the LORD, ‘that no one from Judah living anywhere in Egypt will ever again invoke my name or swear [the people had forfeited such a right by embracing idolatry; cf. Ex. 20:3-4], “As surely as the Sovereign LORD lives.”

44:27 For I am watching over them for harm [their beliefs, choices, and conduct guaranteed disaster], not for good; the Jews in Egypt will perish by sword and famine until they are all destroyed.

44:28 Those who escape the sword and return to the land of Judah from Egypt will be very few. Then the whole remnant of Judah who came to live in Egypt will know whose word will stand—mine or theirs.

44:29 “‘This will be the sign [to emphasize the certainty of punishment of the Jews in Egypt] to you that I will punish you in this place [the place where they had sinned against God],’ declares the LORD, ‘so that you will know that my threats of harm against you will surely stand.’

44:30 This is what the LORD says: ‘I am going to hand Pharaoh Hophra [reigned from 588–569 BC; Hophra had declared “Not even a god can move me from my throne.”] king of Egypt over to his enemies who seek his life [Pharaoh Hophra was indeed overthrown as Jeremiah had prophesied, yet the Jewish settlers in Egypt still refused to heed Jeremiah’s warnings], just as I handed Zedekiah king of Judah over to Nebuchadnezzar king of Babylon, the enemy who was seeking his life.’”

Jeremiah 38:1-18
38:1 Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal son of Shelemiah, and Pashhur son of Malkijah heard [Jeremiah’s message concerned/troubled those in high places] what Jeremiah was telling all the people when he said,

38:2 This is what the LORD says [cf. Jer. 21:9]: ‘Whoever stays in this city will die by the sword, famine or plague, but whoever goes over to [probably bears the sense “to desert to”; these words have a traitorous tone] the Babylonians will live. He will escape with his life; he will live.’

38:3 And this is what the LORD says [cf. Jer. 21:7; 34:2,22; 37:8; etc]: ‘This city [Jerusalem] will certainly [indicates that Jerusalem’s fate was sealed] be handed over to the army of the king of Babylon, who will capture it.’”

38:4 Then the officials said to the king, “This man should be put to death [an understandable request since Jeremiah’s words seemed traitorous]. He is discouraging [Jeremiah’s words had a demoralizing effect on the soldiers and people] the soldiers who are left in this city, as well as all the people, by the things he is saying to them. This man is not seeking the good of these people but their ruin.”

38:5 “He is in your hands,” King Zedekiah answered [his answer indicates that the real power lay with his officials]. “The king can do nothing to oppose you [he did not have the courage to stand up to those who wanted to put Jeremiah to death].”

38:6 So they took Jeremiah and put him into the cistern [where he was sure to die a slow and painful death; cf. Ps. 69:14] of Malkijah, the king’s son, which was in the courtyard of the guard. They lowered Jeremiah by ropes [an indication that this particular cistern was deep] into the cistern; it had no water in it, only mud, and Jeremiah sank down into the mud [the only way for Jeremiah to survive was by standing or sitting upright].

38:7 But Ebed-Melech [name means “servant of the king” (i.e. God)], a Cushite [Ethiopian], an official [this word can also be translated as “eunuch”] in the royal palace [Eded-Melech may have been in the palace “for such a time as this”], heard that they had put Jeremiah into the cistern. While the king was sitting in the Benjamin Gate [the place where justice was dispensed (ironic because of the injustice he permitted Jeremiah to suffer)],

38:8 Ebed-Melech [a foreigner was the only one who made an attempt to rescue Jeremiah] went out of the palace and said to him [the king],

38:9 “My lord the king, these men have acted wickedly in all they have done [Eded-Melech courageously pointed out injustice] to Jeremiah the prophet. They have thrown him into a cistern, where he will starve to death [Jeremiah was as good as dead if left in the cistern] when there is no longer any bread in the city.”

38:10 Then the king [the king demonstrated a little courage at this point] commanded Ebed-Melech the Cushite, “Take thirty men from here with you and lift Jeremiah the prophet out of the cistern before he dies. [indicates that Ebed-Melech had influence with the king]”

38:11 So Ebed-Melech took the men with him and went to a room under the treasury in the palace. He took some old rags and worn-out clothes from there and let them down with ropes to Jeremiah in the cistern.

38:12 Ebed-Melech the Cushite said to Jeremiah, “Put these old rags and worn-out clothes under your arms to pad the ropes.” Jeremiah did so,

38:13 and they pulled him up with the ropes and lifted him out of the cistern. And Jeremiah remained in the courtyard of the guard [the reaction of Jeremiah’s enemies is not recorded].

38:14 Then King Zedekiah sent for Jeremiah [this was his last encounter with the king before Jerusalem fell] the prophet and had him brought to the third entrance [some believe that this was the king’s private entrance to the temple from the palace] to the temple of the LORD. “I am going to ask you something [Zedekiah sought a word (or an oracle) from God],” the king said to Jeremiah. “Do not hide anything from me.”

38:15 Jeremiah said to Zedekiah, “If I give you an answer, will you not kill me? Even if I did give you counsel, you would not listen to me.”

38:16 But King Zedekiah swore this oath [though Zedekiah was a moral weakling, Jeremiah trusted him to keep his oath] secretly to Jeremiah: “As surely as the LORD lives, who has given us breath, I will neither kill you nor hand you over to those who are seeking your life.”

38:17 Then Jeremiah said to Zedekiah, “This is what the LORD God Almighty, the God of Israel, says: ‘If you surrender to the officers of the king of Babylon, your life will be spared and this city will not be burned down; you and your family will live.

38:18 But if you will not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians and they will burn it down; you yourself will not escape from their hands.’”