1 Kings 19:16

1Ki 19:16 And Jehu the son of Nimshi shalt thou anoint [to be] king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint [to be] prophet in thy room.

Ver. 16. Of Abelmeholah.] Which was, say some, {a} in the tribe of Manasseh, on this side of Jordan, like as Elias was of the tribe of Gad. Isidor and Epiphanius tell us that at the birth of Elisha one of Jeroboam’s golden calves lowed so loud, that it was heard at Jerusalem, and that thereupon one of the priests pronounced that there was one born that day that should be the ruin of idolatry. Others, to set forth the transcendent zeal of Elijah, have legended of him, that when he drew his mother’s breasts he was seen to suck in fire.

{a} Jerome. Adrichom.

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.

Abel-meholah--that is, "the meadow of dancing," in the valley of the Jordan.

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 16. Elisha - shalt thou anoint to be prophet in thy room.] Jarchi gives a strange turn to these words: "Thy prophecy (or execution of the prophetic office) does not please me, because thou art the constant accuser of my children." With all their abominations, this rabbin would have us to believe that those vile idolaters and murderers were still the beloved children of God! And why? Because God had made a covenant with their fathers; therefore said the ancient as well as the modern siren song: "Once in the covenant, always in the covenant; once a son, and a son for ever." And yet we have here the testimony of God's own prophet, and the testimony of their history, that they had forsaken the covenant, and consequently renounced all their interest in it.

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

(16) And Jehu.—Of this charge Elijah fulfilled in person but one part, in the call of Elisha: for the fulfilment of the other two parts, see 2Ki_8:8-13; 2Ki_9:1-6. This apparently imperfect correspondence of the event to the charge, is a strong indication of the historical character of the narrative.

The history, indeed, records no actual anointing of Elisha; and it is remarkable that in no other place is any such anointing of a prophet referred to, unless Psa_105:15 be an exception. The anointing, signifying the gift of grace, was first instituted for the priests (Exo_40:15; Num_3:3); next it was extended to the royal office, and became, in common parlance, especially attached to it. The prophetic office, as the third great representative of the power of Jehovah, might well be hallowed by the same ordinance, especially as the prophets dispensed it to the kings; but, whether the prophets were always consecrated with the sacred oil, or whether, as in the Prophet of prophets, the “anointing with the Holy Ghost and with power” sometimes superseded the outward sign, we do not know. Abelmeholah (“the meadow of the dance,” see 1Ki_4:12) lay in the rich country near the Jordan valley and the plain of Esdraelon; it was therefore on Elijah’s way.

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

16. And Jehu the son of Nimshi] We learn from the account of Jehu’s anointing (2Ki_9:2) that Nimshi was Jehu’s grandfather. He was ‘Jehu the son of Jehoshaphat the son of Nimshi.’ He was one of Ahab’s captains, and heard the sentence which Elijah pronounced against Ahab for the murder of Naboth (2Ki_9:25-26). When Jehoram had succeeded Ahab, Jehu was anointed and conspired against him, and slew not only Jehoram but also caused to be slain seventy sons of Ahab, and the brethren of Ahaziah king of Judah, and all the worshippers of Baal. For the history of these doings see 2 Kings 10. It is clear that Jehu looked upon himself as God’s ordained instrument, and considered his actions as ‘zeal for the Lord.’ We may therefore conclude that there had been made known to him something of the message which the Lord here gives to Elijah, and that inspired by it, he rose against the house of Ahab. For details of Jehu’s history, see notes on 2Ki_9:10.

of Abel-meholah] See above on 1Ki_4:12. These words are omitted by the LXX. For the history of Elisha see 2 Kings chapp. 2–8. At the time of his call Elisha was probably a young man. His father and mother were still alive, and he was living with them.

prophet in thy room] These words would teach Elijah that he was not to expect the accomplishment of all God’s purpose during his own lifetime, but only to prepare a representative to be ready when it was God’s will to call him away. Till Elijah is about to be taken up into heaven (2 Kings 2) we read no more of Elisha than is told us in this chapter. He ministered unto Elijah and was ready to attend him on his last journey, and in those days of his ministration he doubtless received all the teaching which God had given to his master, and was made to see how the hand of God was ever working amidst His people.

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 Jehu the son of Nimshi shalt thou anoint to be king over Israel,.... This was a son of Jehoshaphat, and a grandson of Nimshi; nor does he appear to have been anointed by Elijah, but by Elisha; and being done by his order and direction was the same as if it was done by himself, unless he was twice anointed, see Kg2 9:1.

and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room; which was in the half tribe of Manasseh, on this side Jordan; See Gill on Jdg 7:22.

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

Jehu, the son of Nimshi - In reality the grandson of Nimshi. But he seems to have been commonly known by the above title 2Ki 9:20; 2Ch 22:7, perhaps because his father had died and his grand-father had brought him up.

Abel-meholah - See Jdg 7:22 note. (Conder identifies it with Ain Helweh.)

Elisha ... shalt thou anoint - This is almost the only place where we hear of the anointing of prophets (compare 1Ch 16:22 and Psa 105:15).

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

Jehu, the son of Jospahat, (4 Kings ix. 2.) and grandson of Namsi. (Menochius) --- Eliseus sent one of his disciples to anoint him, (4 Kings ix. 1.; Calmet) with common oil; the sacred was reserved for priests and the kings of Juda, according to the Rabbins. --- Anoint, or call to the ministry, perhaps by placing a mantle on his head, ver. 19. No mention is made of unction. (Calmet) --- Yet the Fathers have hence inferred that prophets received it, as well as priests and kings. (Sanctius) --- Elias had complained that he was left alone. God appoints him a coadjutor, and successor; a person who seemed to have yet made no immediate preparation for the office. His parents were probably known for their probity, and had taken no part in the worship of idols. (Calmet) --- Abelmeula was in the great plain, ten miles south of Scythopolis. (Eusebius)

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 son of Nimshi, i. e. his grandson, for he was the son of Jehoshaphat, 2Ki 9:2; he constituted

Elisha prophet, by casting his mantle over him, here, 1Ki 19:19.

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

16. Jehu the son of Nimshi — See the fulfilment of this prophecy in 2Ki_9:1-10.

Abel-meholah — A place in the Jordan valley not yet certainly identified with any modern town, but probably in the plain south of Bethshean. Here Gideon and his three hundred pursued the flying Midianites. Jdg_7:22.

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

And Jehu Jehovah is he. The name was as appropriate as Elijah"s the son i.e., descendant, probably grandson. (2Ki_9:2, 2Ki_9:14) Nimshi may have been a person of more importance than Jehoshaphat of Nimshi shalt thou anoint to be king over Israel The prophet thus learns that the house of Omri is to share the fate of the dynasties which had preceded it. Jezebel"s triumph is not to endure: and Elisha My God is salvation. This name, berne by the successor of Elijah, "My God is the Lord," looks like a fresh revelation of God"s nature and purpose of grace the son of Shaphat Judge of Abel-meholah The mention of his abode, Abel-meholah, "the meadow of the dance" (cf. 1Ki_4:12; Jud_1:7:22) a town in the Jordan valley, at no great distance from Beth-shean, almost implies that he was hitherto unknown to Elijah. It is to be observed that no such addition follows the mention of Hazael or Jehu shalt thou anoint to be prophet in thy room So far from Elijah"s work being fruitless, or from the prophetic order being extinguished, provision is now made for his successor.

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

The son, &c. - That is, his grand-son, for he was the son of Jehosaphat, 2 Kings ix, 2. This was intended as a prediction that by these God would punish the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant.

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

You should anoint as prophet in your place. [God said,] “I do not want your prophecy, because you plead for the prosecution of My children.

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.