--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 361 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/361/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 361. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/361/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 361. 1 Kings · 22 of 30 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/361/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/361/#p-N [¶0] The subject in the fourth verse of this chapter deserves a more particular consideration. [¶1] I have commanded the ravens to feed thee. - It is contended that if we consider ערבים orebim to signify ravens, we shall find any interpretation on this ground to be clogged with difficulties. I need mention but a few. The raven is an unclean bird, And these ye shall have in abomination among the fowls - every raven after his kind; [Lev 11:13-15]; that is, every species of this genus shall be considered by you unclean and abominable. Is it therefore likely that God would employ this most unclean bird to feed his prophet? Besides, where could the ravens get any flesh that was not unclean? Carrion is their food; and would God send any thing of this kind to his prophet? Again: If the flesh was clean which God sent, where could ravens get it? Here must be at least three miracles: one to bring from some table the flesh to the ravens; another, to induce the ravenous bird to give it up; and the third, to conquer its timidity towards man, so that it could come to the prophet without fear. Now, although God might employ a fowl that would naturally strive to prey on the flesh, and oblige it, contrary to its nature, to give it up; yet it is by no means likely that he would employ a bird that his own law had pronounced abominable. Again, he could not have employed this means without working a variety of miracles at the same time, in order to accomplish one simple end; and this is never God's method: his plan is ever to accomplish the greatest purposes by the simplest means. [¶2] The original word orebim has been considered by some as meaning merchants, persons occasionally trading through that country, whom God directed, by inspiration, to supply the prophet with food. To get a constant supply from such hands in an extraordinary way was miracle enough; it showed the superintendence of God, and that the hearts of all men are in his hands. [¶3] But in answer to this it is said, that the "original word never signifies merchants; and that the learned Bochart has proved this." I have carefully read over cap. 13, part. ii., lib. 2, of the Hierozoicon of this author, where he discusses this subject; and think that he has never succeeded less than in his attempt to prove that ravens are meant in this passage. He allows that the Tyrian merchants are described by this periphrasis, ערבי מערבך, the occupiers of thy merchandise, [Eze 27:27]; and asserts that ערבים orebim, per se, mercatores nusquam significat, "by itself, never signifies merchants." Now, with perfect deference to so great an authority, I assert that ערבי oreby, the contracted form of ערבים orebim, does signify merchants, both in [Eze 27:9] and [Eze 27:27], and that מערב maarab signifies a place for merchandise, the market-place or bazaar, in [Eze 27:9], [Eze 27:13], [Eze 27:17], [Eze 27:19]; as also the goods sold in such places, [Eze 27:33]; and therefore that ערבים for aught proved to the contrary, signify merchants in the text. [¶4] As to Bochart's objection, that, the prophet being ordered to go to the brook Cherith, that he might lie hid, and the place of his retreat not be known, if any traders or merchants supplied his wants, they would most likely discover where he was, etc., I think there is no weight in it; for the men might be as well bound by the secret inspiration of God not to discover the place of his retreat, as they were to supply his wants; besides, they might have been of the number of those seven thousand men who had not bowed their knees to the image of Baal, and consequently would not inform Ahab and Jezebel of their prophet's hiding place. [¶5] Some have supposed that the original means Arabians; but Bochart contends that there were no Arabians in that district: this is certainly more than he or any other man can prove. Colonies of Arabs, and hordes and families of the same people, have been widely scattered over different places for the purpose of temporal sojournment and trade; for they were a wandering people, and often to be found in different districts remote enough from the place of their birth. But, letting this pass merely for what it is worth, and feeling as I do the weight of the objections that may be brought against the supposition of ravens being the agents employed to feed the prophet, I would observe that there was a town or city of the name of Orbo, that was not far from the place where Elijah was commanded to hide himself. In Bereshith Rabba, a rabbinical comment on Genesis, we have these words עיר היא בתחום ביתשאן ושמה ערבו ir hi bithchom Beithshean, veshemo Orbo; "There is a town in the vicinity of Beth-shan, (Scythopolis), and its name is Orbo." We may add to this from St. Jerome, Orbim, accolae villae in finibus Arabum, Eliae dederunt alimenta; "The Orbim, inhabitants of a town in the confines of the Arabs, gave nourishment to Elijah." Now, I consider Jerome's testimony to be of great worth, because he spent several years in the holy land, that he might acquire the most correct notion possible of the language and geography of the country, as well as of the customs and habits of the people, in order to his translating the sacred writings, and explaining them. Had there not been such a place in his time, he could not have written as above: and although in this place the common printed editions of the Vulgate have corvi, "crows or ravens;" yet in [2Chr 21:16], St. Jerome translates the same word ערבים, "the Arabians;" and the same in [Neh 4:7]; it is therefore most likely that the inhabitants of Oreb or Orbo, as mentioned above, furnished the aliment by which the prophet was sustained; and that they did this being specially moved thereto by the Spirit of the Lord. Add to all these testimonies that of the Arabic version, which considers the words as meaning a people, Orabim, and not ravens or fowls of any kind. In such a case this version is high authority. [¶6] It is contended that those who think the miracle is lost if the ravens be not admitted, are bound to show, [¶7] 1. With what propriety the raven, an unclean animal, could be employed? [¶8] 2. Why the dove, or some such clean creature, was not preferred? [¶9] 3. How the ravens could get properly dressed flesh to bring to the prophet? [¶10] 4. From whose table it was taken; and by what means? [¶11] 5. Whether it be consistent with the wisdom of God, and his general conduct, to work a tissue of miracles where one was sufficient? [¶12] 6. And whether it be not best, in all cases of this kind, to adopt that mode of interpretation which is most simple; the wisdom, goodness, and providence of God being as equally apparent as in those cases where a multitude of miracles are resorted to in order to solve difficulties? ### Introduction [¶14] Elijah is commanded by the Lord to show himself to Ahab, [1Kgs 18:1], [1Kgs 18:2]. Ahab, and Obadiah his steward, search the land to find provender for the cattle, [Oba 1:3-6]. Obadiah meets Elijah, who commands him to inform Ahab that he is ready to present himself before him, [1Kgs 18:7-15]. Elijah and Ahab meet, [1Kgs 18:16-18]. Elijah proposes that the four hundred and fifty priests of Baal should be gathered together at Mount Carmel; that they should offer a sacrifice to their god, and he to Jehovah; and the God who should send down fire to consume the sacrifice should be acknowledged as the true God, [1Kgs 18:19-24]. The proposal is accepted, and the priests of Baal call in vain upon their god through the whole day, [1Kgs 18:25-29]. Elijah offers his sacrifice, prays to Gods and fire comes down from heaven and consumes it; whereupon the people acknowledge Jehovah to be the true God, and slay all the prophets of Baal, [1Kgs 18:30-40]. Elijah promises Ahab that there shall be immediate rain; it comes accordingly, and Ahab and Elijah come to Jezreel, [1Kgs 18:41-46]. ### Verse 1 [¶16] After many days - in the third year - We learn from our Lord, [Luk 4:25], that the drought which brought on the famine in Israel lasted three years and six months. St. James, [Jam 5:17], gives it the same duration. Probably Elijah spent six months at the brook Cherith, and three years with the widow at Sarepta. [¶17] I will send rain upon the earth - The word האדמה haadamah should be translated the ground or the land, as it is probable that this drought did not extend beyond the land of Judea. ### Verse 3 [¶19] Obadiah feared the Lord greatly - He was a sincere and zealous worshipper of the true God, and his conduct towards the persecuted prophets was the full proof both of his piety and humanity. ### Verse 4 [¶21] Fed them with bread and water - By these are signified the necessaries of life, of whatsoever kind. ### Verse 5 [¶23] Unto all fountains of water - All marshy or well-watered districts, where grass was most likely to be preserved. ### Verse 10 [¶25] There is no nation or kingdom - He had sent through all his own states and to the neighboring governments to find out the prophet, as he knew, from his own declaration, that both rain and drought were to be the effect of his prayers. Had he found him, he no doubt intended to oblige him to procure rain, or punish him for having brought on this drought. [¶26] He took an oath - Ahab must have had considerable power and authority among the neighboring nations to require and exact this, and Elijah must have kept himself very secret to have shunned such an extensive and minute search. ### Verse 12 [¶28] The Spirit of the Lord shall carry thee - Obadiah supposed that the Spirit of the Lord had carried him to some strange country during the three years and a half of the drought; and as he had reason to think that Ahab would slay Elijah if he found him, and that the God of the prophet would not suffer his servant to fall into such murderous hands, he took for granted that as soon as he should come into danger, so soon would the Spirit of the Lord carry him away, or direct him to some hiding place. ### Verse 13 [¶30] When Jezebel slew the prophets - This persecution was probably during the dearth, for as this bad woman would attribute the public calamity to Elijah, not being able to find him, she would naturally wreak her vengeance on the prophets of Jehovah who were within her reach. ### Verse 18 [¶32] I have not troubled Israel - Here the cause of the dearth is placed on its true ground: the king and the people had forsaken the true God, and God shut up the heavens that there was no rain. Elijah was only the minister whom God used to dispense this judgment. ### Verse 19 [¶34] Gather to me all Israel - The heads of tribes and families; the rulers of the people. [¶35] The prophets of Baal four hundred and fifty - the prophets of the groves four hundred - The king and queen had different religious establishments; the king and his servants worshipped Baal, the supreme lord and master of the world, the sun. For this establishment four hundred and fifty priests were maintained. The queen and her women worshipped אשרה Asherah, Astarte, or Venus; and for this establishment four hundred priests were maintained. These latter were in high honor; they ate at Jezebel's table; they made a part of her household. It appears that those eight hundred and fifty priests were the domestic chaplains of the king and queen, and probably not all the priests that belonged to the rites of Baal and Asherah in the land; and yet from the following verse we learn that Ahab had sent to all the children of Israel to collect these prophets; but Jezebel had certainly four hundred of them in her own house who were not at the assembly mentioned here. Those of Baal might have a more extensive jurisdiction than those of Asherah, the latter being constantly resident in Samaria. ### Verse 21 [¶37] How long halt ye between two opinions? - Literally, "How long hop ye about upon two boughs?" This is a metaphor taken from birds hopping about from bough to bough, not knowing on which to settle. Perhaps the idea of limping through lameness should not be overlooked. They were halt, they could not walk uprightly; they dreaded Jehovah, and therefore could not totally abandon him; they feared the king and queen, and therefore thought they must embrace the religion of the state. Their conscience forbade them to do the former; their fear of man persuaded them to do the latter, but in neither were they heartily engaged; and at this juncture their minds seemed in equipoise, and they were waiting for a favorable opportunity to make their decision. Such an opportunity now, through the mercy of God, presented itself. ### Verse 22 [¶39] I only, remain a prophet of the Lord - That is, I am the only prophet of God present, and can have but the influence of an individual; while the prophets of Baal are four hundred and fifty men! It appears that the queen's prophets, amounting to four hundred, were not at this great assembly; and these are they whom we meet with [1Kgs 22:6], and whom the king consulted relative to the battle at Ramoth-gilead. ### Verse 24 [¶41] The God that answereth by fire - Elijah gave them every advantage when he granted that the God who answered by fire should be acknowledged as the true God; for as the Baal who was worshipped here was incontestably Apollo, or the sun, he was therefore the god of fire, and had only to work in his own element. ### Verse 25 [¶43] For ye are many - And therefore shall have the preference, and the advantage of being first in your application to the deity.