1 Reis 18
Bob Utley · You Can Understand the Bible
1 Reis 18
NJB (MT versing) Obadiah Meets Elijah Elijah's Message to Ahab The Contest on Mount Carmel Elijah and the Prophets of Baal Elijah and Obadiah 18:1-6 18:1-6 18:1-6 18:1-2a 18:1-2a 18:2b-6 18:2b-15 18:7-16 18:7-16 18:7-16 18:7 18:8 18:9-14 18:15 Elijah and Ahab 18:16-17 18:16-19 18:17-19 18:17-19 18:17-19 18:18-19 God or Baal on Mount Carmel Elijah's Mount Carmel Victory The Sacrifice at Carmel 18:20-24 18:20-24 18:20-29 18:20-24 18:20-29 18:25-29 18:25-29 18:25 18:26 18:27-29 18:30-35 18:30-40 18:30-35 18:30-35 18:30-37 Elijah's Prayer 18:36-40 18:36-40 18:36-37 18:38-39 18:38-40 18:40 The Drought Ends The End of the Drought The Drought Ends 18:41-46 18:41-46 18:41-46 18:41-43a 18:41-46 18:43b-44a 18:44b 18:45-46 Etc.
1 Reis 18:1-6
18:1 YHWH wanted to encounter King Ahab to demonstrate His reality and supremacy. It was YHWH, not Ba'al, who controlled fertility (i.e., "I will send rain")! 18:2 It has always been a question among commentators whether the severe drought was in Judah as well as Samaria. During the plagues of Egypt, they were limited to Egypt, but not Goshen (i.e., Exod. 8:22; 9:4,6,25-26; 10:22-23; 11:7). 18:3 Obadiah was a chief steward in Ahab's household (Josephus, Antiq. 8.13.4, says he was "steward over his cattle"), but he was a faithful follower of YHWH (i.e., "he feared the Lord greatly," v. 12). SPECIAL TOPIC: FEAR (OT) 18:4 "Jezebel" She was the daughter of the king of the Sidonians, Ethbaal, who worshiped Ba'al (cf. 1 Kgs. 16:31). This marriage was arranged by Omri, Ahab's father (see NIDOTTE, vol. 4, pp. 776-777). Her militant worship of Ba'al caused her to attempt to destroy all the prophets of YHWH. Ahab may have wanted an amalgamation between YHWH and Ba'al, but she wanted exclusivity! ▣ "destroyed" NKJV, REB "massacred" NRSV, JPSOA "killing off" "butchering" "smote" "slew" The MT has the Hiphil INFINITIVE CONSTRUCT (BDB 503, KB 500) which basically means "to cut down." She was killing (cf. 1 Sam. 24:22; 1 Kgs. 11:16; 18:4; 2 Chr. 22:7) YHWH's speakers. One wonders if she was blaming them for the drought wanted only Ba'al and Asherah to be worshiped ▣ "Obadiah. . .provided" As YHWH used ravens (or Arabs) to provide bread for Elijah, now Obadiah provided bread and water for the prophets of YHWH (cf. v. 13). Obadiah was not only a man of faith, but of action, dangerous action. He name means "servant of YHWH," and he surely was. 18:5 This search for water and grass was an attempt to support the military units of Israel's chariots. 18:6 This verse shows that Obadiah was part of Ahab's inner circle of leadership.
1 Reis 18:4-7
18:4 The Chronicler presents Jehoshaphat in a positive, spiritual way (i.e., he wanted confirmation from YHWH). 18:5 These 400 prophets may be linked to those who opposed Elijah at Mount Carmel (cf. 1 Kings 18). ▣ "Go up, for God will give it into the hand of the king" "Go" is a Qal IMPERATIVE (BDB 748, KB 828), while "give" is a Qal IMPERFECT (BDB 678, KB 733) used in a JUSSIVE sense (cf. 2 Chr. 18:11). They claimed to know the will of God but they simply spoke what they thought the king wanted to hear (cf. v. 14). They were sincere (cf. v. 23) but they were not guided by YHWH. "Hand" is an idiom for power and control. SPECIAL TOPIC: HAND 18:6 One wonders if there is a theological distinction between Elohim (God) in 2 Chr. 18:5 and "YHWH" in v. 6. However, Micaiah calls YHWH by Eloah in v. 13 (i.e., the SINGULAR of Elohim). For some reason the prophetic word of 400 northern prophets did not convince Jehoshaphat. SPECIAL TOPIC: APOSTASY, I., E. and F. 18:7 Ahab's view of Micaiah is very clear (i.e., "I hate him"). Obviously he had prophesied to Ahab many times before. YHWH had revealed His will to this northern pagan king. Micaiah's message had always been rejected by Ahab. ▣ "Let not the king say so" This is a Qal IMPERFECT (BDB 55, KB 65) used in a JUSSIVE sense.
1 Reis 18:7-16
18:7-15 Obadiah was afraid that Elijah would disappear again and Ahab would be furious at him. Ahab had looked everywhere for Elijah (cf. v. 10). 18:8 "It is I" The MT has only the emphatic PRONOUN (BDB 58). ▣ "your master" This is the Hebrew term Adon (BDB 10), which the Jews substituted for "YHWH" when they read Scripture. This shows how Hebrew has many PLURALS, where we, as English speakers, would expect SINGULARS. This is an intensive use denoting the status of King Ahab. 18:10 "As the Lord your God lives" This is a play on the covenant name for Israel's God, YHWH, which is a form of the VERB "to be" (cf. Exod. 3:14-16). SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "swear" Ahab made the surrounding nations swear an oath that they had looked for Elijah. I wonder in whose name they swore (i.e., YHWH, Ba'al, their national god). 18:12 "the Spirit of the Lord" In the OT the "Spirit" is a force that accomplishes YHWH's will more than an independent person. This personal aspect is clarified in the NT. SPECIAL TOPIC: SPIRIT IN THE BIBLE SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT ▣ "will carry you where I do not know" Apparently there was a tradition of YHWH moving His prophets in a supernatural way (cf. Ezek. 3:14; 8:3; 11:1,24; 7:1; 43:5; Acts 8:39; Rev. 17:3; 21:10). 18:15 "the Lord of hosts" Here, the title is used as an oath. SPECIAL TOPIC: Lord OF HOSTS ▣ "before whom I stand" This is an idiom of being YHWH's servant (i.e., priests or prophets). It denotes intimacy and availability to YHWH's counsel (see NIDOTTE, vol. 3, p. 432, #3).
1 Reis 18:8-11
18:8 "officer" This (BDB 710) literally means "eunuch" or "castrated person." Originally it referred to servants of the harem or court, but it came to mean "government official" (i.e., Potiphar is called by this term but he is married, Genesis 39; see NIDOTTE, vol. 3, pp. 288-294). 18:9 NASB, NKJV, NRSV, TEV, JPSOA "at the threshing floor" "in an open space" REV, Peshitta "at the entrance" "in the wide space" AB, p. 104 "a plaza" KB 203 says the basic root refers to "threshing," but the implication of the NOUN is a large open space outside, but close to, the gate of the city. This huge amount of slaughtered animals is not connected to the cultic center of Samaria, nor the two golden calves at Dan or Bethel. This was a fellowship event, not a worship event. 18:10 This use of physical items to accentuate the prophet's message is like Jeremiah made a wooden yoke ‒ Jer. 27:2; 28:10 made an iron yoke ‒ Jer. 28:13-14 Ezekiel ate a scroll ‒ Ezekiel 3 seized Jerusalem using a brick ‒ Ezekiel 4 cut his hair and divided it into three groups ‒ Ezekiel 5 made a chain ‒ Ezek. 7:23 dug through the wall of his house ‒ Ezekiel 8 (also 12:4) prepared bandages ‒ Ezek. 12:3
1 Reis 18:12-13
18:12 Ahab's messenger (cf. 2 Chr. 18:8) encourages Micaiah to speak like all the other 400 prophets have spoken (i.e., favorably of the attack). He does this but in a sarcastic way in v. 14. 18:13 "As the Lord lives" This is a word play on the covenant name for Israel's Deity, YHWH, which is a form of the VERB "to be" (cf. Exod. 3:14-16). He is the ever-living, only-living God. SPECIAL TOPIC: NAMES FOR DEITY, D.
1 Reis 18:14-17
18:14 This is the exact message of 2 Chr. 18:11, which parallels the imperative of v. 5. 18:15 Ahab must have been accustomed to Micaiah's sarcasm. 18:16 In poetic form Micaiah predicts the death of Ahab in the battle. Perhaps that is why he spoke v. 14!
1 Reis 18:17-19
18:17 "you troubler of Israel" One wonders if the term "troubler" (BDB 747, KB 824, Qal ACTIVE PARTICIPLE) has symbolic connotations (cf. Josh. 6:18; 7:25; 1 Sam. 14:29; 1 Chr. 2:7). It was Ahab, not Elijah, who would bring judgment on Israel, because of Israel's idolatry. 18:18-19 "Baals. . .Asherah" See NIDOTTE, vol. 4, pp. 422-428 and SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE. 18:18 "commandments" See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION. 18:19 Wow! What a large number of fertility prophets who Jezebel fed! The prophets of Asherah are mentioned only in this verse. Only the prophets of Ba'al are killed in v. 40. Possibly Jezebel did not let them come to the contest.
1 Reis 18:18-22
18:18-22 This is either a glimpse into the "heavenly council" (i.e., YHWH and His angels, cf. Job 1-2; Isa. 6:8; Dan. 7:9-10; also note Ps. 103:21; 148:2) a literary dialogue or dramatic vision to communicate the future. I am attracted to this one because it bothers me that YHWH put a "deceiving spirit" in the mouth of prophets, even fake prophets. He is the unchanging "holy one" (cf. Ps. 102:26-27; Mal. 3:6; James 1:17). YHWH's character is crucial. See Hard Sayings of the Bible, pp. 230-231. 18:18 "sitting on His throne" YHWH does not have a throne. This is ANE imagery for power and reign. YHWH symbolically dwelt between the wings of the cherubim over the ark in the Holy of Holies. YHWH does not have a physical body. SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE USED TO DESCRIBE GOD ▣ "all the host of heaven" The term may refer in military contexts to the heavenly armies of angels (i.e., Lord of Hosts, i.e., Josh 6:15) in contexts related to astral deities who they thought controlled human lives (cf. Deut. 4:19; 17:3; 2 Kgs. 17:16; 2 Chr. 33:3,5; Jer. 8:2; 19:13; Ezek. 8:16; Zeph. 1:5) simply to the lights in the sky (i.e., sun, moon, stars, comets, cf. Isa. 34:4; 40:26; 45:12) here, to the servant angels of the heavenly council SPECIAL TOPIC: Lord OF HOSTS ▣ "standing on His right and on His left" The "standing" is in contrast to YHWH sitting. They are servants. The "right. . .left" is an idiom for the numerous angelic servants (cf. Deut. 33:2; Ps. 68:17; Dan. 7:10; Heb. 12:22; Jude v. 14; Rev. 5:11). 18:19 NASB, NRSV, NJB, JPSOA, REV, Peshitta "entice" "persuade" TEV, LXX "deceive" Although this is a different VERB (BDB 834, KB 984, Piel IMPERFECT) from 2 Chr. 18:2, "induced"/"deceived," it is semantically parallel of deception and trying to affect another's will (cf. Ps. 78:6; Jer. 20:7; Ezek. 14:9). This VERB occurs in 2 Chr. 18:19,20,21 (note 1 Kgs. 22:20,21,22). 18:20 "a spirit came forward" Here and in 1 Kgs. 22:21, the MT has the DEFINITE ARTICLE "the Spirit." One wonders if this is meant to denote Satan. He was one of the angels present before YHWH (cf. Job 1-2; Zechariah 3). We hear similar imagery in 1 Sam. 16:14-15, where "an evil spirit from YHWH" replaces the "holy spirit," which goes to David. There is so much about the angelic realm that humans do not know (i.e., Daniel 10)! YHWH used evil to accomplish His purposes, as He did in relation to the Messiah. SPECIAL TOPIC: SATAN SPECIAL TOPIC: SPIRIT IN THE BIBLE
1 Reis 18:20-24
18:20 "Mount Carmel" See NIDOTTE, vol. 4, pp. 464-465. 18:21 This is the theological issue! Who is God? They must choose one but cannot choose both. ▣ "hesitate" "falter" NRSV, LXX "limping" "hobble first on one leg and then on the other" "sit on the fence" "hopping" "halt" This VERB (BDB 820 II, KB 947, Qal ACTIVE PARTICIPLE) means "to limp" (2 Sam. 4:4). It can denote hesitation between two options, as here a type of ritual fertility dance, v. 26 (NIDOTTE, vol. 2, pp. 45.,46) NIDOTTE, vol. 3, pp. 275-641, suggests crutches made from tree limbs Israel was committed to monotheism. SPECIAL TOPIC: MONOTHEISM 18:22 "I alone am left" This was not accurate. Obadiah had hidden 100 prophets of YHWH. 18:23-24 Elijah proposes a test! Both sides will prepare a sacrifice and the deity that responds by fire will be the only true God. 18:24 "the name of the Lord" See SPECIAL TOPIC: "THE NAME" OF YHWH (OT).
1 Reis 18:23-27
18:23 This court prophet of Ahab truly thought he represented deity. There are many self-deceived false prophets. "The Spirit of the Lord" represents the true Spirit of prophecy. How does one know/recognize a false prophet? I have included my notes from Deut. 18:20-22: Deut. 18:20-22 God's speaker will be known by (1) speaking in YHWH's name, not the names of other gods (cf. v. 20); (2) the accuracy of his statements (cf. v. 22); and (3) Deut. 13:1-2 must also be taken into account because God's dealing with Israel was based on their spiritual response. One wonders how contemporary hearers are to judge a prophet if their prediction is beyond their lifetime. Also, what about conditional prophecy that depends on the repentant faith response of the people of that day to which it is addressed (i.e., Jonah)? The evaluation of those who claim to speak for God is not easy. Here are some criteria: content of message lifestyle of the messenger correlation of the message with other Bible passages False prophets, false teachers, are often very dynamic, educated, logical, and winsome people. In our day the marks of a false speaker might be: an emphasis on money a sexual license a claim to exclusive access to God (see A General Introduction to the Bible by Norman Geisler and William Nix, pp. 241-242) Helpful Books on the Reality of an Evil Spiritual Realm Christian Counseling and the Occult by Kurt Kouch Demons in the World Today by Merrill F. Unger Principalities and Powers by John Warwich Montgomery Demons, Demons, Demons by John Newport Biblical Demonology by Merrill F. Unger Three Crucial Questions About Spiritual Warfare by Clinton E. Arnold 18:24 Zedekiah, the leader of the false prophets, would hide from Ahab's courtiers and family when it was obvious his prophecies were false! 18:27 "If indeed you return safely" This is an emphatic grammatical construction (i.e., an INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root, BDB 956, KB 1427). ▣ "Listen, all you people" These are the exact words that start the book of Micah (which is a contraction for Micaiah) in Mic. 1:2. There is no historical link between these two prophets except their names.
1 Reis 18:25-29
18:26 "the ox which was given them" This VERB seems to conflict with the "choose one" of vv. 23,25. The LXX leaves out the phrase. 18:27 "Elijah mocked them" It is hard in English to communicate the exact meaning of these Hebrew words. Apparently Ellijah was poking fun at the theology of Ba'al. He asked perhaps Ba'al is involved in theological study maybe Ba'al has gone to the rest room (NIDOTTE, vol. 3, p. 1233) maybe he has gone on a trip to the underworld maybe he has not come back to life this spring ▣ "mocked" This VERB (BDB 251, KB 257, Piel IMPERFECT with waw) occurs only here. The NOUN occurs in Job 17:2. There is uncertainty between the roots החל and חלל. They could both have derived from חל, which could denote (see NIDOTTE, vol. 4, pp. 298-299) deceive mock Here, option #2 fits best. 18:28 "cut themselves" This (BDB 151, KB 177, Hithpolel IMPERFECT with waw) was a sign of mourning for the dead, forbidden to the Jew (cf, Lev. 19:28; Deut. 14:1; Jer. 16:6; 41:5; 47:5; Hosea 7:14). Here, it refers to part of worship ritual for Ba'al, probably to get his attention! 18:29 "raved" This VERB'S (BDB 612, KB 659, Hithpael IMPERFECT with waw) etymology is uncertain. Arabic ‒ to announce Arabic ‒ to bubble Akkadian ‒ to call on the name of the deity Here, the prophets of Ba'al and Asherah were acting in a ritual frenzy, hoping to attract Ba'al's attention. Even YHWHistic prophets acted in this manner (cf. Num. 11:25-27; 1 Sam. 10:5-6,10-13; 18:10; 19:24; 1 Kgs. 22:10; 2 Chr. 18:9; Jer. 23:13; 29:26). SPECIAL TOPIC: PROPHECY (OT) ▣ "the time of the evening sacrifice" Notice in your translation that "evening" is in italics because it is not in the MT. It is an assumption that this verse refers to Exod. 29:38-43; Num. 28:4,8; 2 Kgs. 16:15. If it does, the time is 3 p.m. It also shows how influential, even in the north, the Jerusalem ritual (i.e., the continual) still was.
1 Reis 18:28-34
18:29 In light of Micaiah's words, King Ahab disguised himself but encouraged Jehoshaphat to wear his kingly armament and ride in his special chariot (i.e., let him be targeted). "I will disguise myself and go into battle." This phrase has two INFINITIVE ABSOLUTES used as COHORTATIVE VERBS. His plan will not succeed. A "random" arrow, shot by a common soldier, fulfills Micaiah's prophecy (2 Chr. 18:33)! ▣ "but you put on your robes" This IMPERATIVE (BDB 527, KB 519, Qal ) clearly shows Ahab's superior position in the alliance Ahab's plan to use Jehoshaphat as "bait" Ahab's fear of Micaiah's prophecy 18:30 The king of Syria had directed his commanders to identify the king of Israel and attack him directly. 18:31 At first glance Jehoshaphat was Ahab. Notice the power of God (v. 31) and human volition (v. 32) work together to accomplish YHWH's prophecy (compare vv. 2,31 and vv. 19,20,21; two VERBS, one concept). ▣ "Jehoshaphat cried out, and the Lord helped him" This is a central theological theme of Chronicles, which obviously spoke clearly to the small post-exilic Judah. Covenant obedience and faith secure YHWH's action. ▣ "Lord. . .God" There is a play between YHWH and Elohim throughout the chapter. Sometimes a contrast (vv. 5-6) or a parallel, as here. SPECIAL TOPIC: NAMES FOR DEITY, C. and D. 18:33 A random arrow fulfills YHWH's prediction and judgment of the Ba'al worshiping Ahab. 18:33b-34 These verses are difficult to coordinate. turn around and take me out of the fight the king of Israel propped himself up in his chariot in front of the Syrians until evening (1 Kgs. 22:35 and the LXX have "he had to be propped up," Hophal PARTICIPLE) The king was the figurative head of the army; when he went down the battle was over (cf. 1 Kgs. 22:36). 18:36 "he died" The death of Ahab helps set an ANE chronology because it happened in the same year as the battle of Qarqar (i.e., 853 b.c.). Ahab was one of twelve kings who tried to stop the advance of the Assyrian Empire under Shalmaneser II, but was defeated. Possibly this defeat is why Ahab of Israel thought he could defeat Ben-hadad of Syria.
1 Reis 18:30-35
18:30 "he repaired the altar of the Lord which had been torn down" This clearly shows the radical change in Israel's worship (cf. 1 Kgs. 19:10,14). YHWH's altar, unlike Ba'al's, must be made of uncut stones (cf. Exod. 20:25; Deut. 27:5-6). 18:31 "twelve stones" These represented the tribes of Israel. ▣ "Israel shall be your name" This refers to Gen. 3:10. SPECIAL TOPIC: ISRAEL (THE NAME) 18:32 NASB, NRSV, NJB, REB, LXX, Peshitta "measures" NKJV, JPSOA "seahs" "about four gallons" See SPECIAL TOPIC: ANE WEIGHTS AND VOLUMES, I. A. 4. 18:34-35 "four pitchers. . .a third time" There have been several theories why. another use of number 12 water symbolized repentance, 1 Sam. 7:6 used as a foreshadow of rain would make it harder to burn SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #6
1 Reis 18:36-40
18:36 It was time to demonstrate that YHWH was the true God of the Patriarchs that Elijah was His true prophet that Elijah had given YHWH's true word ▣ "Elijah the prophet" It is rare in Kings (BDB 611; cf. v. 22) that this designation is given. Usually he is called "the man of God" (cf. 1 Kgs. 17:18,24). SPECIAL TOPIC: PROPHECY (OT) SPECIAL TOPIC: PROPHET (the different Hebrew terms), #3 18:37 "You have turned their heart" The VERB (BDB 685, KB 738, Hiphil PERFECT) basically denotes a turning around to a new direction. It denotes here a change of attitude and worship object. There are two aspects of people "turning" back to God. only God can do this ‒ Acts 5:31; 11:18; 2 Tim. 2:25 humans must cooperate in this turning (see SPECIAL TOPIC: REPENTANCE (NT)) This is part of the covenant mystery of the relationshp between the sovereignty of God and the free will of mankind. SPECIAL TOPIC: ELECTION SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE SPECIAL TOPIC: PREDESTINATION VS. HUMAN FREE WILL SPECIAL TOPIC: COVENANT 18:38 "the fire of the Lord" See SPECIAL TOPIC: FIRE. 18:40 This verse seems so cruel to us but we must remember that they did not have the fuller revelation that we have. This may have reflected the concept of Holy war, cf. Joshua and 1 Sam. 15:32-33; 2 Kgs. 10:19ff possibly, the execution or the penalty for false prophets, cf. Deut. 13:1f; 17:2-5 These fertility prophets may have been Phoenicians, not Israelites (at least most of them). Ba'al-Melqart was the name of the chief deity of Ethbaal.
1 Reis 18:41-46
18:41 There must have been a ritual meal associated with the sacrifices. 18:43 "his servant" Jewish tradition says it was the widow of Zerephath's son, whom Elijah raised from the dead, cf. 1 Kgs. 17:23. 18:42-44 This is a unique physical position for prayer. Prayer is not mentioned but is assumed. It might have had symbolic meaning but if so, that has been lost to us. This is also true about the eight times directed to "look at the sea." 18:45 "Jezreel" This city functioned as a winter palace for Ahab (cf. 1 Kgs. 21:1; NIDOTTE, vol. 4, pp. 778-779). It was near Mt. Gilboa (cf. 1 Sam. 29:1; 31:1). 18:46 "the hand of the Lord" This is a Semitic idiom for the power of YHWH. SPECIAL TOPIC: HAND SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE DEITY ▣ "he girded up his loins" This is another Semitic idiom. It refers to a person wearing a robe preparing for physical activity. They would reach through their legs and pull the back of the robe to the front and tuck it into the belt, thus making tight fitting pants. ▣ "to Jezreel" This was about 17 miles. Why did he do this (Jewish Study Bible, p. 716)? as an honor for Elijah as an honor to Ahab (cf. 1 Sam. 8:11; 1 Kgs. 1:5), who Elijah thought had fully embraced YHWH (monotheism)