1 Kings 18:46

1Ki 18:46 And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.

Ver. 46. And the hand of the Lord was on Elijah.] He was filled with, and acted by a supernatural ability and agility, ut pedes regem equitantem anteiret, that he run before the king’s chariot, whereinto the king should have done well to have taken him.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 18:46. The hand of the Lord was on Elijah — God gave him more than natural strength, whereby he was enabled to outrun Ahab’s chariot for so many miles together. And he girded up his loins — That his garments, which were long and loose, like those in use in that country, might not hinder him. And ran before Ahab — To show how ready he was to honour and serve the king; that by this humble and self-denying carriage, it might appear, what he had done was not from envy or passion, but only from a just zeal for God’s glory; that by his presence with the king and his courtiers, he might animate and oblige them to proceed in the reformation of religion; and, to demonstrate, that he was neither ashamed of, nor afraid for what he had done, but durst venture himself in the midst of his enemies. But surely, if Ahab had paid the respect to Elijah that he deserved, he would have taken him into his chariot, as the eunuch did Philip, that he might honour him before the elders of Israel, and confer with him further about the reformation of the kingdom: but his pride and ambition, and other corrupt dispositions, got the better of his conviction; and he was glad to get quit of him, as Felix of Paul, when he dismissed him, and adjourned his conference with him to a more convenient season.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

18:46 He tucked his cloak into his belt so he could run more easily ahead of Ahab’s chariot. The Hebrew idiom refers to doing anything vigorously or enthusiastically (2 Kgs 4:29). • Jezreel was between Megiddo and Beth-shan in the southeastern portion of the valley of Jezreel, about seventeen miles from Mount Carmel.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He was so strengthened with God’s spirit, that he ran faster than the chariot was able to run.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Elijah . . . girded up his loins, and ran before Ahab--It was anciently, and still is in some countries of the East, customary for kings and nobles to have runners before their chariots, who are tightly girt for the purpose. The prophet, like the Bedouins of his native Gilead, had been trained to run; and, as the Lord was with him, he continued with unabated agility and strength. It was, in the circumstances, a most proper service for Elijah to render. It tended to strengthen the favorable impression made on the heart of Ahab and furnished an answer to the cavils of Jezebel for it showed that he who was so zealous in the service of God, was, at the same time, devotedly loyal to his king. The result of this solemn and decisive contest was a heavy blow and great discouragement to the cause of idolatry. But subsequent events seem to prove that the impressions, though deep, were but partial and temporary.

Next: 1 Kings Chapter 19

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 46. Ran before Ahab] Many think that Elijah ran before the king in order to do him honour; and much learned labour has been spent on this passage in order to show that Elijah had put himself at the head of a company of chanters who ran before the king reciting his praises, or the praises of God; a custom which still exists in Arabian countries! I believe all these entirely mistake the writer's meaning: Ahab yoked his chariot, and made all speed to Jezreel. The hand of the Lord, or, as the Targum says, the spirit of strength, came upon Elijah, and he girded up his loins, that is, tucked up his long garments in his girdle, and ran; and notwithstanding the advantage the king had by means of his chariot, the prophet reached Jezreel before him. There is no intimation here that he ran before the horses' heads. All this was intended to show that he was under the peculiar influence and inspiration of the Almighty, that the king might respect and fear him, and not do or permit to be done to him any kind of outrage.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(46) The hand of the Lord was on Elijah—in a striking reaction of enthusiastic thankfulness after the stern calmness of his whole attitude throughout the great controversy, and his silent earnestness of prayer. At the head of the people he brings the king, conquered, if not repentant, home in triumph. To our conception of a prophet this frenzied excitement seems strange. Nor could it have belonged to a Samuel, an Elisha, or an Isaiah. In the simple and enthusiastic warrior of God it is natural enough.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

46. the hand of the Lord was on Elijah] A divine impulse which directed and supported him in what he was to do. If there was still hope of a change in Ahab, neither God nor His prophet would be wanting to help him in the struggle after better courses. The running was a sign of Bedouin endurance, the halting outside the city, at the entrance of Jezreel, was a piece of Bedouin wariness.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Divinely directed, and divinely upheld, Elijah, instead of resting, ran in advance of the king’s chariot the entire distance of at least 16 miles to the entrance of Jezreel. He thus showed himself ready to countenance and uphold the irresolute monarch, if he would turn from his evil courses, and proceed to carry out the religious reformation which the events of the day had inaugurated.

The entrance of Jezreel - Modern “Zerin.” Ahab had not removed the capital from Samaria 1Ki 22:10, 1Ki 22:37; but he had built himself a palace at Jezreel 1Ki 21:1, and appears to have resided there ordinarily. A contemporary Assyrian inscription speaks of him as “Ahab of Jezreel.”

Elijah’s caution in accompanying Ahab only to “the entrance” is like that of the modern Arabs, who can seldom be induced to trust themselves within walls. He rested on the outskirts of the town, waiting to learn what Jezebel would say or do, knowing that it was she, and not Ahab, who really governed the country.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Before Achab, notwithstanding the king was drawn by horses, (Calmet) and Elias was advanced in years, chap. xix. 4. (Menochius) --- The invigorating spirit gave him such strength and agility, (Haydock) as Jezrahel was 12 or 15 leagues, (Calmet) or about 36 miles, from Carmel. In the Levant, impostors still run very swiftly before the chariots of princes, to imitate Elias. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The hand of the Lord was on Elijah: God gave him more than natural and ordinary strength, whereby he was enabled to outrun Ahab’s chariot, and that for so many miles together.

He girded up his loins, that his garments, which were then long, might not hinder him. See 2Ki 4:29 9:1.

Ran before Ahab; partly, to show how ready he was to honour and serve the king, if he did not exalt himself above or against God; partly, that by this humble and selfdenying carriage it might appear that what he had done was not from envy, or ambition, or human passion, but only from a just zeal for God’s glory; partly, that by his presence with the king, and his courtiers who attended upon him, he might animate and oblige them to proceed in the well-begun reformation of religion; and partly, to demonstrate that he was neither ashamed of, nor afraid for, what he had done, though he knew how Jezebel would resent it, but durst venture himself in the midst of his enemies, as being confident of the Divine power and protection.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

46. Hand of the Lord was on Elijah — He was in the Spirit, and he and all around him were conscious that the mighty power of God was with him.

Girded up his loins — Twisted the leather garment which he wore (2Ki_1:8) tightly about him, that he might run more freely.

Ran before Ahab — “As the Bedouins of his native Gilead would still run, with inexhaustible strength.” “The mode of doing honour to Ahab by running before his chariot was in accordance with the customs of the East, even to this day. I was reminded of this incident when Mohammed Ali, with a large army, came to Jaffa to quell the rebellion of Palestine. The officers were constantly going or coming, preceded by runners, who always kept just in advance of the horses, however furiously they were ridden; and in order to run with greater ease, they not only girded their loins very tightly, but also tucked up their loose garments under the girdle, lest they should be incommoded by them. Thus, no doubt, did Elijah. The distance from the base of Carmel across the plain to Jezreel is not less than twelve miles, and the race was probably accomplished in two hours in the face of a tremendous storm of rain and wind.” — Thomson. This “running” was a humble and servant-like act on the part of Elijah, and was probably done to convince Ahab that the stern and fiery-spirited prophet, whom he had so much hated, was a faithful and obedient subject, having no desire to injure the king or his people, but zealous to defend the honour and worship of the God of their fathers.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the hand of the Lord was on Elijah Same expression 2Ki_3:15; Eze_1:3 Eze_3:14 Eze_8:1 Eze_33:22; cf. also Exo_9:3; Jud_1:2:15; Rth_1:13; Act_11:21 Act_13:11. Some of the commentators understand the words of Divine guidance, some of a supernatural strengthening. There is no need to exclude either interpretation. An impulse from on high impelled him to "gird up his loins" and go with the king; a strength not his own sustained him whilst "he ran," etc. The distance across the plain to Jezreel is about fourteen miles; the royal chariot would drive furiously, and whatever fleetness and endurance the prophet had acquired in the wilds of Gilead, it seems hardly likely that, after the fatigues and excitement of that day, he would have been able, without the hand of the Lord upon him, to keep ahead of the chariot horses, and he girded up his loins i.e. , gathered round his waist the abba, or "mantle the trDa (cf. 1Ki_19:13, 1Ki_19:19; 2Ki_2:13, 2Ki_2:14) was so-called from its ample size which would otherwise have impeded his movements. Probably this, apart from the girdle, was his sole garment. (See Dict. Bib. vol. 2. p. 232), and ran before Ahab Thomson (vol. 2. p. 227) mentions an interesting illustration of this incident which he witnessed. The forerunners of Mohammed All Pasha "kept just ahead of the horses, no matter how furiously they were ridden, and in order to run with the greatest ease they not only girded their loins very tightly, but also tucked up their loose garments under the girdle." But such a spectacle is of common occurrence in the East. Kitto remarks that the Shatirs of Persia keep pace with case with their masters" horses. They also are tightly girded. His object was apparently twofold. First, to honour the sovereign whom he had that day humbled in the presence of his subjects. The great prophet, by assuming the lowly office of a footman, or forernnner (see note, 1Ki_1:5) would give due reverence to the Lord"s anointed, like Samuel on a somewhat similar occasion. (1Sa_15:30, 1Sa_15:31) Secondly, he may have hoped by his presence near the king and court to strengthen any good resolves which the former might have made, and to further the work of reformation which he could not but hope the proceedings of that day would inaugurate. That this tribute of respect would be grateful to Ahab, who hitherto had only regarded Elijah as an adversary, it is impossible to doubt. And that Elijah believed he had struck a death blow to the foreign superstitions fostered by the court, and especially by the queen, is equally certain. It is not clear, as Bahr assumes, that his servant accompanied him on the road. He may have rejoined him later on in the day or night to the entrance Heb. until thou comest to. The Arab aversion, which Elijah is supposed to have shared, to entering cities, has often been remarked. But there were other and deeper reasons why he should not adventure himself within the city. Probably the same guiding hand which led him to Jezreel impelled him to lodge outside the walls. It was impossible to say what Jezebel, in her transports of rage, might do. After such a day, too, any prophet would shrink from familiar contact with men and from the strife of tongues of Jezreel. Ahab had a palace here. (1Ki_21:1) But Samaria was still the capital, and so remained till the captivity (1Ki_22:37; 2Ki_15:13, 14 17:5, 6) The selection of Jezreel as a royal residence is easily accounted for. It stands on "a knoll 500 feet high" (Conder), overlooking both the plain of Esdraelon and the valley of Jezreel. In fact, it is the finest situation in the "Great Plain." Hence perhaps its name "the sowing place of God." See Stanley, S. and P. pp. 336 sqq.; Porter, p. 353; Dict. Bib. vol. 1.p. 1080; Van de Velde, vol. 2. p. 370.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The hand, &c. - God gave him more than natural strength, whereby he was enabled to outrun Ahab's chariot, for so many miles together. He girded, &c. - That his garments, which were long, might not hinder him. Ran before Ahab - To shew how ready he was to honour and serve the king, that by this humble and self-denying carriage, it might appear, what he had done was not from envy or passion, but only from a just zeal for God's glory: that by his presence with the king and his courtiers, he might animate and oblige them to proceed in the reformation of religion: and, to demonstrate, that he was neither ashamed of, nor afraid for what he had done, but durst venture himself in the midst of his enemies.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And the hand [the spirit] of Adonoy. [Targum Yonoson rendered,] “a spirit of strength from before Adonoy,” [i.e.,] he became endowed with strength to run on foot before the chariot, so that Achov would not go alone, for he treated royalty with respect.

And he girded his loins. [וישנס means] the same as ויאזור [=and he girded], but there is no similar word [in Scripture], and it came only to teach [us] an expression of acting quickly, [i.e.,] he was as quick as a mighty man.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.