1 Kings18
English Standard Version
Tap any underlined word for the original Hebrew or Greek.
1 After the of the Lord came to , in the , , , yourself to , and I will the .
2 So to himself to . Now the was in .
3 And , was the . (Now the Lord ,
4 and when the of the Lord, a and by in a and them with and .)
5 And to , through the to the of and to the . we may and the and , and of the .
6 So they the between them to it. in by himself, and in by himself.
7 And as was on the , , him. And Obadiah him and his and , Is you, my ?
8 And he him, It is I. , your , , is here.
9 And he , have I , you would your into the of , to me?
10 As the Lord your , there or my has to you. And when they would , He is not , he would take an of the or , they had you.
11 And you , , your , , is here.
12 And as soon as I have you, the of the Lord will you I . And so, when I and and he you, he will me, although I your have the Lord from my .
13 Has it been my I when the of the Lord, how I of the Lord ’s by in a and them with and ?
14 And you , , your , , is here; and he will me.
15 And , As the Lord of , I , I will myself to him .
16 So to , and him. And to .
17 When , to him, Is you, you of ?
18 And he , I have , you have, and your , because you have the of the Lord and the .
19 therefore and to me at , and the of and the of , who at .
20 So to the of and the at .
21 And to the and , How will you ? the Lord is , him; but , then him. And the did him a .
22 Then to the , I, even I , am a of the Lord, but are .
23 be to us, and let them for themselves and cut it in and it the , but it. And I will the and it on the and to it.
24 And you upon the of your , and I will upon the of the Lord, and the by , he is . And the , It is .
25 Then to the of , for yourselves and it , you are , and upon the of your , but to it.
26 And they the was them, and they it and upon the of , , O , us! But there was , and one . And they the they had .
27 And at them, , , he is a . he is , or he is himself, he is on a , or he is and must be .
28 And they and themselves after their with and , the them.
29 And as , they on the time of the of the , but there was . No ; no .
30 Then to the , Come to me. And the to him. And he the of the Lord that had been .
31 , according to the of the of the of , to the of the Lord came, , shall be your ,
32 and with the he an in the of the Lord. And he a the , as great as would of .
33 And he the in and the in and it the . And he , with and it on the and the .
34 And he , Do it a . And they did it a . And he , Do it a . And they did it a .
35 And the the and the with .
36 And at the time of the of the , the and , O Lord, of , , and , let it be this you are in , and that I am your , and that I have these at your .
37 me, O Lord, me, that this may you, O Lord, are , and that you have their .
38 Then the of the Lord and the and the and the and the , and the was in the .
39 And when the it, they their and , The Lord, he is ; the Lord, he is .
40 And to them, the of ; let of them . And they them. And to the and them .
41 And to , Go , and , there is a of the of .
42 So to and to . And to the of Mount . And he bowed himself on the and his his .
43 And he to his , Go , the . And he and and , There is . And he , Go , .
44 And at the he , , a like a is the . And he , Go , to , your chariot and , the you.
45 And in a the with and , and there was a . And and to .
46 And the of the Lord was on , and he his and to the of .
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1 Kings 18Public-domain commentary and original-language notes for 1 Kings 18. The full AI study guide (summary, themes, context) has its own page.
Chapter Summary
In this chapter: Elijah sends Ahab notice of his coming. (1–16). Elijah meets Ahab. (17–20). Elijah's trial of the false prophets. (21–40). Elijah, by prayer, obtains rain. (41–46).
vv1-16
The severest judgments, of themselves, will not humble or change the hearts of sinners; nothing, except the blood of Jesus Christ, can atone for the guilt of sin; nothing, except the sanctifying Spirit of God, can purge away its pollution. The priests and the Levites were gone to Judah and Jerusalem, 2Ch 11:13, 14, but instead of them God raised up prophets, who read and expounded the word. They probably were from the schools of the prophets, first set up by Samuel. They had not the spirit of prophecy as Elijah, but taught the people to keep close to the God of Israel. These Jezebel sought to destroy. The few that escaped death were forced to hide themselves. God has his remnant among all sorts, high and low; and that faith, fear, and love of his name, which are the fruits of the Holy Spirit, will be accepted through the Redeemer. See how wonderfully God raises up friends for his ministers and people, for their shelter in difficult times. Bread and water were now scarce, yet Obadiah will find enough for God's prophets, to keep them alive. Ahab's care was not to lose all the beasts; but he took no care about his soul, not to lose that. He took pains to seek grass, but none to seek the favour of God; fencing against the effect, but not inquiring how to remove the cause. But it bodes well with a people, when God calls his ministers to stand forth, and show themselves. And we may the better endure the bread of affliction, while our eyes see our teachers.
vv17-20
One may guess how people stand affected to God, by observing how they stand affected to his people and ministers. It has been the lot of the best and most useful men, like Elijah, to be called and counted the troublers of the land. But those who cause God's judgments do the mischief, not he that foretells them, and warns the nation to repent.
vv21-40
Many of the people wavered in their judgment, and varied in their practice. Elijah called upon them to determine whether Jehovah or Baal was the self-existent, supreme God, the Creator, Governor, and Judge of the world, and to follow him alone. It is dangerous to halt between the service of God and the service of sin, the dominion of Christ and the dominion of our lusts. If Jesus be the only Saviour, let us cleave to him alone for every thing; if the Bible be the world of God, let us reverence and receive the whole of it, and submit our understanding to the Divine teaching it contains. Elijah proposed to bring the matter to a trial. Baal had all the outward advantages, but the event encourages all God's witnesses and advocates never to fear the face of man. The God that answers by fire, let him be God: the atonement was to be made by sacrifice, before the judgment could be removed in mercy. The God therefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve from the calamity. God never required his worshippers to honour him in the manner of the worshippers of Baal; but the service of the devil, though sometimes it pleases and pampers the body, yet, in other things, really is cruel to it, as in envy and drunkenness. God requires that we mortify our lusts and corruptions; but bodily penances and severities are no pleasure to him. Who has required these things at your hands? A few words uttered in assured faith, and with fervent affection for the glory of God, and love to the souls of men, or thirstings after the Lord's image and his favour, form the effectual, fervent prayer of the righteous man, which availeth much. Elijah sought not his own glory, but that of God, for the good of the people. The people are all agreed, convinced, and satisfied; Jehovah, he is the God. Some, we hope, had their hearts turned, but most of them were convinced only, not converted. Blessed are they that have not seen what these saw, yet have believed, and have been wrought upon by it, more than they that saw it.
Key Words
רַב: abundant (in quantity, size, age, number, rank, quality)
יוֹם: a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אֵלִיָּה: Elijah, the name of the famous prophet and of two other Israelites
שְׁלִישִׁי: third; feminine athird (part); by extension, a third (day, year or time); specifically, a third-story cell)
שָׁנֶה: a year (as a revolution of time)
אָמַר: to say (used with great latitude)
יָלַךְ: to walk (literally or figuratively); causatively, to carry (in various senses)
רָאָה: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
אַחְאָב: Achab, the name of a king of Israel and of a prophet at Babylon
Cross References
1 Kings 18Explicitly details the three years and six months duration of the drought.
Supported by Matthew Poole, JFB
Connects Elijah's original vow/decree of drought with the command to end it.
Supported by Matthew Poole, JFB
Verbal link to 'troubling' Israel; Ahab uses Achan's title to blame Elijah.
Supported by Matthew Henry, JFB
Contrast between priests fleeing to Judah and Obadiah staying in Israel to serve.
Supported by Matthew Henry, Matthew Poole, JFB
Elijah demands a choice, rebuking the syncretism of halting between two opinions.
Supported by Matthew Henry
Moses building an altar with twelve pillars representing the twelve tribes.
Supported by Matthew Henry
The prototypical sign of divine acceptance by fire consuming the offering.
Supported by Matthew Henry
New Testament verification of Elijah's persistent prayer leading to rain.
Supported by Matthew Henry
Explains the term 'prophets' as members of schools of prophets.
Supported by Matthew Poole, JFB
Obadiah fears the Spirit of the Lord physically carrying Elijah away.
Supported by JFB
Law prohibiting Israel from cutting themselves, a practice the Baal worshippers did.
Supported by Matthew Henry
The Mosaic law mandating execution of false prophets who turn people away.
Supported by Matthew Poole
Elijah repeats his isolation complaint, stating he is the only one left.
Supported by Matthew Henry
Elijah aligns his prayer with the prescribed time of the evening sacrifice.
Supported by Matthew Poole
Metaphor of girding up the loins of the mind, mirroring Elijah's action.
Supported by Matthew Henry