1 Kings 18:7

1Ki 18:7 And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, [Art] thou that my lord Elijah?

Ver. 7. And he knew him.] They were of old acquaintance, doubtless, so good a man, and so great a prophet. Mr Fox, when a great lord, and wicked, met him in the streets, and asked him, How do you, Mr Fox? he said little. When the great lord said, Do you not know me? No, not I, said Mr Fox. I am such a one, said he. Sir, I desire, said Mr Fox, to know none but Christ and him crucified. At another time being asked whether he knew such a godly poor man, he answered, I remember him well: I tell you, I forget lords and ladies to remember such.

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 18:7-8. He knew him, and fell on his face — Showing his great respect and love to him, by this profound reverence. Art thou that my lord Elijah? — As Obadiah had showed the tenderness of a father to the sons of the prophets, so he showed the reverence of a son to this father of the prophets; and by this he made it appear, that he did indeed fear the Lord greatly, in that he did such honour to one that was God’s extraordinary ambassador, and had a great interest in heaven. Go tell thy lord, Behold, Elijah is here — Thus, though Ahab was a very wicked man, he owns him for Obadiah’s lord and king; thereby instructing us, that the wickedness of kings doth not exempt their subjects from obedience to their lawful commands.

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

God pitieth oft times the wicked for the godly’s sake, and causeth Elijah to meet with Obadiah, that the benefit might be known to be granted for God’s children’s sake.

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

Obadiah was in the way . . . Elijah met him--Deeming it imprudent to rush without previous intimation into Ahab's presence, the prophet solicited Obadiah to announce his return to Ahab. The commission, with a delicate allusion to the perils he had already encountered in securing others of God's servants, was, in very touching terms, declined, as unkind and peculiarly hazardous. But Elijah having dispelled all the apprehensions entertained about the Spirit's carrying him away, Obadiah undertook to convey the prophet's message to Ahab and solicit an interview. But Ahab, bent on revenge, or impatient for the appearance of rain, went himself to meet Elijah.

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

(7) Art thou that . . .—The sense is either (as the LXX. has it) “Is it thy very self, my lord Elijah?” or (perhaps more suitably to the context), “Thou here, my lord Elijah,” when all seek thy life? The prophet’s answer is still simpler in its original brevity, “Behold, Elijah!” standing in dignified contrast with the humble and almost servile address of Obadiah, which is clearly the offspring not only of reverence, but of fear.

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

7–16. Meeting of Obadiah and Elijah (Not in Chronicles)

7. and he knew him] The prophet’s garb would probably make him easy to be recognized, and he must have been seen more than once in Samaria, and by Ahab’s household. The LXX. renders καὶ ἔσπευσε = and he hastened.

fell on his face] For to Obadiah Elijah would seem to be God’s special representative, and the champion of the cause of the true religion. Josephus, wrongly, represents Elijah as bowing down to Obadiah. The expressions ‘lord’ and ‘servant’ or rather ‘slave’ used by Obadiah are indexes of his fear of Elijah.

Art thou that my lord Elijah?] R.V. better, ‘Is it thou, my lord Elijah?’ The word which A.V. translates is merely an addition to render the pronoun emphatic. See note on 1Ki_17:2-7, where the emphatic particle is the same as in this verse.

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.

And as Obadiah was in the way,.... In his district, making his observations:

behold, Elijah met him: where is not said; but he was, no doubt, upon the road from Zarephath to Samaria:

and he knew him that is, Obadiah knew Elijah, having seen him at Ahab's court before he absconded:

and fell on his face, and said, art thou that my lord Elijah? thus doing him honour and reverence both by words and gesture, as being an extraordinary prophet of the Lord.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Face, to shew him a religious veneration, due to the servant of God. (Worthington)

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).

By this profound reverence showing his great respect and love to him.

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

7. Thou that my lord Elijah — His language, as well as his action, on meeting and recognising Elijah, was full of emotion and surprise. Is it thou, to find whom every royal device has been exhausted; thou, Elijah, in broad daylight, right here near the gates of Samaria!

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

And as Obadiah Was in the way, behold, Elijah met him Heb. to meet him: and he knew i.e., recognized. Same word, (Gen_27:23 Gen_43:7, etc.) him, and fell on his face, and said, Art thou that Heb. this, probably used adverbially (like hic) for here = Hz,b; my lord Elijah? The humble obeisance and the terms in which he addresses him alike show the profound reverence with which Obadiah regarded him, as well he might do, considering the terrible power he wielded. The whole land was, so to speak, at his mercy.

Vers. 7-16.

The Servant of the Lord.

Such is the meaning of Obadiah"s name; and so truly descriptive of his character is it that we may take him as a typical servant of God.

I HE FEARED THE LORD FROM HIS YOUTH.

1. Piety is not natural.

(1) On the contrary, we inherit a depraved heart (Gen_5:8; Psa_51:5; Rom_5:12; Eph_2:3)

(2) And this depravity is complete (Gen_6:5; Isa_1:5, Isa_1:6; Rom_3:9-19)

(3) Life is only tolerable through the meliorating influences of the "gospel of the grace of God." To these must be attributed whatever seems good in unconverted men. (Rom_1:28-32)

2. Grace is free.

(1) All are directly the subjects of its illuminations, restraints, and encouragements (Joh_1:9; 1Co_12:7)

(2) Some are indirectly specially favoured. Being surrounded by Christian influences. Being children of godly parents.

(3) These opportunities, if duly improved, will infallibly lead to salvation. (Tit_2:11-14)

3. Those who fear God from their youth have great advantages.

(1) They have not given evil habits time to consolidate into rigidity. Time is necessary to this, for habits are strengthened by repetition. The hard crystallization of bad habits renders the conversion of old sinners very difficult. Therefore, how few are such conversions, comparatively!

(2) They have a splendid opportunity of founding a strong character of goodness. When the habit of resisting temptation is formed, it becomes more and more natural and easy to resist. Hence, like Obadiah, who "feared the Lord from his youth," they will come to fear Him "greatly.

II HE FEARED THE LORD GREATLY. See the manifestation of this in his I Respect for the ambassador of God.

(1) He "knew Elijah." Probably he had been present when the prophet warned the king that his fire god would be made to punish his votaries in the absence of dew and rain. (1Ki_17:1) The godly, having sympathy with the ministers of God, are quick to recognize them.

(2) He "fell on his face before him." This was the form of a most respectful salutation. He honoured in him that God whose ambassador he was. Obadiah feared the Lord too greatly to give to any creature the homage due to God alone.

(3) He addressed him reverently, "My lord Elijah." And he spoke of himself as" thy servant." This was proper on his part; but we note how Elijah transferred the style to Ahab tell thy lord, Behold, Elijah is here.

2. Kindness to the servants of God.

(1) Through the sin of Jeroboam the priests and Levites went into Judah. (2Ch_11:18, 2Ch_11:14) To supply their lack in Ephraim, prophets" colleges were established. The students in these colleges were called "sons of the prophets". (see 2Ki_2:3, 2Ki_2:5, 2Ki_2:7)

(2) These, together with their masters, or "fathers," were probably the objects of Jezebel"s resentment when Elijah could not be found. They are called "prophets of the Lord". (ver. 13; compare 1Ki_22:35, 1Ki_22:38, 1Ki_22:41)

(3) At the time of that persecution Obadiah sheltered and fed one hundred of these. This he did at the hazard of his life. Because he feared the Lord greatly, he feared not the wrath of the king. (compare Heb_11:23, Heb_11:27)

3. Faith in the power of God.

(1) He believed that Jehovah might raise a wind that could carry Elijah away from the power of Ahab. He doubtless knew that Enoch had been translated into the heavens, and may have known of examples of translations from one locality to another, not recorded in the earlier Scriptures (compare 2Ki_2:11-16; Eze_3:14; Act_8:39)

(2) A being who could do such wonders, and whose power was now terribly manifest in the drought, was greatly to be feared. (see Matthew Luk_12:5)

(3) But while God is of all enemies the most formidable, He is an Almighty Friend.

III HE FAITHFULLY SERVED HIS KING.

1. God-fearing men make good citizens.

(1) Wicked as Ahab was, he preferred Obadiah to the courtiers of Jezebel in the high office of chamberlain.

(2) This is not a solitary case. Joseph over the house of Pharaoh. Daniel in the house of the kings of Babylon. Christians were in the household even of Nero.

(3) The qualities of a servant of the Lord truth, honour, diligence are those sought after for places of trust. "Godliness is profitable unto all things" (1Ti_4:8; Isa_58:14)

2. God preserves them in their faithfulness.

(1) Service in a licentious court Obadiah would not have chosen. But he is in it and maintains his integrity. They that fear the Lord need not go out of the world.

(2) They have a testimony for God.

(3) They have opportunities of serving the servants of the Lord.

Let us not murmur at our providential lot. God can change it if He see fit. If He does not change it, then He has a purpose in it which we should endeavor to fulfil. J.A.M.

HOMILIES BY J. WAITE Vers. 7-16.

Obadiah.

It is a proof of the extremity of distress to which the land had been reduced by famine that the king himself with one of his highest officers, the governor of his household, should have gone forth on this expedition in search of water and pasturage. The reverence the person of Elijah inspired is seen in the behaviour of Obadiah towards him when they met. The brief notice we have of this man is highly instructive.

I HIS FIDELITY. His name, Obadiah, "servant of Jehovah," is suggestive of the strength of his religious character. And it was probably no vain boast that he had always sustained it (ver. 12). It may seem strange that so good a man should have been willing to remain in the service of such a king, and of a state so demoralized and disorganized by the spirit of idolatry. But note

1. Religious fidelity wins respect even from those whose own life is most at variance with it. Ahab must have known that his servant remained true to the God of his fathers, and his being continued in such a post was a testimony to his moral and practical worth. Like Joseph in the court of Pharaoh, and Daniel in Babylon, "the Spirit of God was in him," and the king could find none more worthy of his trust. The fear of God is after all one of the highest qualifications for the secular businesses and responsibilities of life, and "when a man"s ways please the Lord he maketh even his enemies to be at peace with him". (Pro_16:7)

1. It is often a noble thing to stand at the post of duty, however uncongenial the moral atmosphere may be. We have no reason to believe that Obadiah retained his position by any kind of moral laxity. He did not violate his conscience in maintaining his secular allegiance. Naaman the Syrian, in the zeal of his new devotion to the God of Israel, asked a dispensation of forgiveness if he should bow with his master in the house

2. of Rimmon, (2Ki_5:18) but we have no evidence even of such a compromise as this in the case of Obadiah. There are times when religious principle itself dictates that men should refuse to relinquish positions of peculiar danger and difficulty; but when fidelity to an earthly master is absolutely incompatible with fidelity to God, an upright spirit will not long hesitate.

3. God may have some great purpose for His servant in such a case to fulfil. Obadiah"s mission may have been to mitigate as far as possible the horrors of the famine, to save as he did the lives of the sons of the prophets (ver. 13); to exert, perhaps, some kind of restraining influence over the conduct of the king. At all events the presence of such a man in one of the high places of the land would be a standing proof that God had not utterly abandoned His people. Every situation in life has its grand opportunities; when there is no possible way of turning it to good account we may well forsake it.

II HIS FEAR. "What have I sinned?" etc. Faithful as Obadiah was, there was an element of timidity in his nature. He shrank from the risk the commission of the prophet imposed on him. His timidity has two aspects.

1. So far as it meant distrust of Ahab it was natural. He knew only too well his capricious and despotic temper, and could not rely either on his justice or his clemency. "The tender mercies of the wicked are cruel". (Pro_12:10) "Let me not fall into the hands of man," etc.. (2Sa_24:14)

2. So far as it meant distrust of Elijah or of the protective providence of God it was wrong. Could he think that the prophet would abuse his confidence, or that God would be unmindful of him, and after allowing him, for no fault of his own, to be involved in danger, would leave him to his fate? This shows weakness, and was unworthy of the character he bore. The best of men have their seasons of weakness, and fail sometimes under the pressure of unwonted circumstances to maintain the very virtues for which they are most distinguished. The meek spirited Moses is impetuous; the saintly David fails a prey to grovelling passion; the brave Peter proves a coward.

III THE TRIUMPH OF HIS FIDELITY OVER HIS FEAR. The solemn asseveration of Elijah (ver. 15) rouses the braver spirit in him, and he responds to the call and goes to meet Ahab. When there is true nobility of character in a man, a word, a flash of light upon the realities of the situation, will often be enough to move him to put forth all his strength and shake off the spell of meaner feeling that may for a while have fallen upon him. W.

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

And fell - By this profound reverence, shewing his great respect and love to him.

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

master Elijah

Here the word "master" is used as a term of respect.

Go tell your master, 'Look, Elijah is here.'

Here the word "master" refers to Ahab.

Look, Elijah

"Pay attention, because what I am about to say is both true and important: Elijah"

translationWords

Elijah

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.