(3) He arose, and went for his life.--The sudden reaction of disappointment and despondency, strange as it seems to superficial observation, is eminently characteristic of an impulsive and vehement nature. His blow had been struck, as he thought, triumphantly. Now the power of cool unrelenting antagonism makes itself felt, unshaken and only embittered by all that had passed. On Ahab and the people he knows that he cannot rely; so once more he flees for his life.

Beer-sheba. (See Genesis 21:14; Genesis 21:33; Genesis 22:19; Genesis 28:10; Genesis 46:1, &c.)--This frontier town of Palestine to the south is little mentioned after the patriarchal time. The note that "it belonged to Judah" is, perhaps, significant. Judah was now in half-dependent alliance with Israel; even under Jehoshaphat, Elijah might not be safe there, though his servant--traditionally the son of the widow of Zarephath--might stay without danger.

Verse 3. - And when he saw that [Heb. and he saw and arose, etc. But the LXX. has καὶ ἐφοβήθη, and the Vulgate timuit, and it is to be observed that this meaning, "and he feared," can be extracted from this word וירא without any change of radicals, for the full form יִירָא is occasionally abbreviated into יִרָא; see 1 Samuel 18:12; 1 Samuel 21:13; 2 Kings 17:28. A few MSS. have here וייּרא and it certainly suits the context better. Bahr, who interprets, "he saw how matters stood," i.e., that she meant him to flee, is not justified in asserting that this expression would require an accusative of the person feared. (See, e.g., Genesis 3:10; Genesis 15:1; Genesis 18:15.) Both he and Keil furthermore object to this interpretation that it is contrary to actual fact, neither of them being willing to allow that Elijah was afraid. Bahr says it is inconceivable that the man who had that day faced alone king and priests and the entire people should have become all at once afraid of a bad woman, and he explains Elijah's flight as caused by the discovery that he could not carryon his work of reformation, and by the absence of any intimation (like that of 1 Kings 18:1) that he was to stay and hazard his life. But apart from the fact that we are distinctly told that he "went for his life" (cf. vers. 4, 10), and that his flight seems to have been instant and hurried, history tells of many great souls, hardly less brave than Elijah's, which have succumbed to a sudden panic. Anyhow, it is evident that for the moment Elijah had lost faith in God, otherwise he would certainly have waited for the "word of the Lord," which had hitherto invariably guided his movements (1 Kings 17:2, 8; 1 Kings 18:1). No doubt other emotions besides that of fear were struggling in his breast, and prominent among these was the feeling of profound disappointment and mortification. It is clear that he had hoped that the "day of Carmel" would turn the heart of the entire nation back again (1 Kings 18:37), and the great shout of ver. 39, and the subsequent execution, at his command, of the men who had deceived and depraved the people, might well justify the most sanguine expectations. We can readily imagine, consequently, how, especially after the excitement and fatigues of that day, the threatening and defiant message of the queen would seem the death blow of his hopes, and how, utterly dispirited and broken down, he lost all trust, all faith, and, while fleeing for his life, "requested for himself that he might die" (ver. 4)], he arose, and went for his life [Keil is compelled, by his refusal to allow that Elijah was actuated by fear, to render these words, "went to commit his soul to God in the solitude of the desert." But the men meaning is settled for us by the like expression in 2 Kings 7:7; nor does Jeremiah 44:7 lend any support to Keil's view. Gesenius compares τρέχειν περὶ ψυχῆς. Od. 9:423. The A.V. exactly represents the meaning], and came to Beer-sheba [Genesis 21:31; Genesis 26:33. The southern boundary of Palestine (Joshua 15:28; 2 Samuel 24:7; Judges 20:1; 1 Chronicles 21:2, etc.), allotted to the tribe of Simeon (Joshua 19:2), which tribe, we gather from this passage (see also 2 Chronicles 19:4), was now absorbed in the southern kingdom. (See note on ch. 11:31.) Wordsworth suggests that "perhaps he resorted to Beer-sheba in order to strengthen his faith with the recollection of the patriarchs who had dwelt there," etc. But if that had been his object, a journey to the place was hardly necessary, and it is clear that he only passed through it on his way to Mount Sinai. "Beer-sheba was about 95 miles from Jezreel" - Rawlinson, who adds that Elijah cannot have reached it till the close of the second day. But we must remember that his pace would be regulated by the powers of his servant, probably a mere lad (LXX. παιδάριον), so that it is hardly likely he could travel day and night without stopping to rest], which belongeth to Judah [It is part of Keil's argument in proof that Elijah did not flee from fear of Jezebel, that, had such been the case, he would have remained in the kingdom of Judah, where he would have enjoyed the protection of Jehoshaphat. But it is by no means certain that this prince, considering his close alliance with Ahab (1 Kings 22:4; cf. 18:10; 2 Kings 8:18; 2 Chronicles 18:1), would have sheltered the prophet. Indeed, it is remarkable, as Blunt has well pointed out (Coincid. pp. 183, 184), that the prophet never took refuge in the southern kingdom. At one time he found a sanctuary beyond the Jordan; at another in the kingdom of Tyre, but never in the realm of Jehoshaphat. When he does come in haste to Beer-sheba, "it is after a manner which bespeaks his reluctance to set foot within that territory, even more than if he had evaded it altogether." The reason partly was, no doubt, as Wordsworth says, that his mission was to idolatrous Israel. Judah had both priests and prophets of its own], and left his servant [There is no warrant for the assertion (Stanley) that "one only of that vast assembly remained faithful to him, the Zidonian boy of Zarephath." The identity of this boy with the servant is by no means certain; nor is the defection of the people at all proven] there. [Probably because he wished to be alone with God; possibly because the boy was then too exhausted to go further, and there was no reason why he should be subjected to the uncertainties and privations of desert life; hardly for the security of both (Blunt). It is perhaps implied, however, that the kingdom of Judah, though not a safe abode for him, would be for his servant. When we remember that this servant never rejoined him, but that presently Elisha took his place, we can scarcely help wondering whether he was afraid to accompany Elijah any longer (cf. Acts 15:38).]

19:1-8 Jezebel sent Elijah a threatening message. Carnal hearts are hardened and enraged against God, by that which should convince and conquer them. Great faith is not always alike strong. He might be serviceable to Israel at this time, and had all reason to depend upon God's protection, while doing God's work; yet he flees. His was not the deliberate desire of grace, as Paul's, to depart and be with Christ. God thus left Elijah to himself, to show that when he was bold and strong, it was in the Lord, and the power of his might; but of himself he was no better than his fathers. God knows what he designs us for, though we do not, what services, what trials, and he will take care that we are furnished with grace sufficient.And when he saw that,.... That her design and resolution were to take away his life; the Septuagint, Vulgate Latin, and Syriac versions read, "and he was afraid"; or frightened; he that had such courage as not to be afraid to meet Ahab, and contend with four hundred and fifty priests of Baal, and in the face of all Israel, who at first were not inclined to take his part, is now terrified at the threats of a single woman; which shows that the spirit and courage he had before were of the Lord, and not of himself; and that those who have the greatest zeal and courage for religion, for God, and his worship, his truths and ordinances, if left to themselves, become weak and timorous; and whether this is the true reading, or not, it was certainly his case by what follows:

he arose and went for his life; fled to save his life, at a time when he was much wanted to encourage and increase the reformation from idolatry, and to preserve the people from relapsing who were converted; and through the miracles that had been wrought by him, and for him, he had great reason to trust in the Lord: or "he went unto", or "according to his own soul" (m); according to his own mind and will, not taking counsel of God, or any direction from him; and so Abarbinel interprets it:

and came to Beersheba, which belongeth to Judah; to the tribe of Judah; for though it was in the inheritance of Simeon, yet that was within the tribe of Judah, Joshua 19:1, or to the kingdom of Judah, over which Jehoshaphat reigned, and so might think himself safe, being out of the dominions of Ahab, and reach of Jezebel; but yet he did not think so, his fears ran so high that he imagined she would send some after him to search for him, and slay him privately, or make interest with Jehoshaphat to deliver him up, there being friendship between him and Ahab; for though this place was eighty four miles from Jezreel, as Bunting (n) computes it, he left it:

and left his servant there; he took him not with him, either lest he should betray him, or rather out of compassion to him, that he might not share in the miseries of life that were like to come upon him.

(m) , Sept. "secundum animam suam", Vatablus, Pagninus. (n) Travels, ut supra. (p. 204.)