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英文原文
We left Elijah at the entrance of Jezreel, still appearing publicly, and all the people's eyes upon him. In this chapter we have him again absconding, and driven into obscurity, at a time when he could ill be spared; but we are to look upon it as a punishment to Israel for the insincerity and inconstancy of their reformation. When people will not learn it is just with God to remove their teachers into corners. Now observe, I. How he was driven into banishment by the malice of Jezebel his sworn enemy, 1Ki 19:1-3. II. How he was met, in his banishment, by the favour of God, his covenant-friend. 1. How God fed him, 1Ki 19:4-8. 2. How he conversed with him, and manifested himself to him (1Ki 19:9,11-13), heard his complaint (1Ki 19:10-14), directed him what to do (1Ki 19:15-17), and encouraged him, 1Ki 19:18. III. How his hands were strengthened, at his return out of banishment, by the joining of Elisha with him, 1Ki 19:19-21.
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Elijah's Flight from Jezebel (906 BC)
以利亚逃避耶洗别（公元前906年）
¹ 亚将以利亚所行的，和他用刀杀众先知的事，都告诉了耶洗别。
² 耶洗别就差遣使者去见以利亚说：「明日这时，我若不使你的性命像他们中间一个的性命一样，愿神明重重的降罚与我，加倍的降罚与我。」
³ 以利亚见这光景，就起来逃命。到了犹大的别是巴，将仆人留在那里。
⁴ 自己在旷野走了一日的路程，来到一棵罗腾树下，就坐在那里求死，说：「耶和华啊，罢了！求你取我的性命，因为我并不胜于我的列祖。」
⁵ 他就躺在罗腾树下睡着了。忽然有一位天使拍他，说：「起来吃吧！」
⁶ 他观看，见头旁有一瓶水，和炭火烧的饼。他就吃了喝了，仍旧躺下。
⁷ 耶和华的使者第二次来拍他，说：「起来吃吧！因为你当走的路甚远。」
⁸ 他就起来吃了喝了。藉着这饮食的力，走了四十昼夜，到了神的山，就是何烈山。
经过了神荣耀这样公开、这样可感的显现，经过了神与巴勒之间悬而未决的争议这样清楚的决断——以利亚得尊荣、巴勒的先知蒙羞辱、百姓普遍满意——在他们既看见火和水都因以利亚的祷告从天降下，又都是怜悯他们（火表明神悦纳他们的祭物，水则『使渴乏的产业得着畅快』）之后，人本会期望：现在他们要如同一人归向以色列神的敬拜，以以利亚为他们的引导和神谕；从此他要作国务总理，他的指引对君王和全国都如律法。但事实恰恰相反：神所尊荣的人被冷落，他得不着尊重，无人照顾他，也无人使用他；相反，那他既已曾大大祝福、本可大大祝福的以色列地，如今使他不能容身。1. 亚哈激怒耶洗别去对付他。看来这位王后实际上是摄政王后——正如她后来作王太后时那样——是个专横的妇人，驾驭君王和全国，任意而行。亚哈的良心不容他逼迫以利亚（他里面还有一些以色列人的血气和灵性，这绑住了他的手），但他把以利亚所行的一切都告诉了耶洗别（王上19:1）——不是为说服她，而是为激怒她。经上不说他把『神』所作的告诉了她，只说他把『以利亚』所作的告诉了她，仿佛以利亚是藉某种咒语或法术从天取火，主的推动在其中并无分。他尤其把以利亚杀了先知的事向她陈说，以为这事会使她对他暴跳如雷；他把巴勒的先知称为『先知』，仿佛除了他们之外不配有这名字。他的心系在他们身上，把杀他们一事夸大为以利亚的罪，却不提这是耶洗别杀神先知之事的公义报复（王上18:4）。那些因羞耻或惧怕不能亲手作恶，却煽动别人去作的人，这事必算在他们账上，如同他们亲手所作的一样。2. 耶洗别差人给他威吓的信息（王上19:2），说她已起誓：二十四小时之内必取他性命。眼下有什么事使她不能即时下手，但她决意不久必成。请看，属肉体的心因那本该说服他们、征服他们、使他们顺服神的事，反而更加刚硬、更加恼怒神。她指着她的神起誓，狂怒如癫狂之人，诅咒自己若不杀他便如何如何——丝毫不提神许可与否。残忍与自信常在逼迫者身上相会。『我要追赶，我要追上』（出15:9）。但她为何把自己设计的意图通知他，给他逃走的机会呢？是以为他胆大不肯逃呢，还是以为自己可畏，能阻止他？还是其中有神特别的护理，使她被自己的狂怒这样弄得昏了头？我倾向于认为：虽然她无过于渴望他的血，但此时她不敢动他——『因百姓都算他为先知』，算为大先知——所以差这信息给他，不过是要吓他、暂时把他支开，使他不能继续所作之事。她以起誓和咒诅支持她的威吓，并不能证明她真要杀他，只能证明她要他相信她要杀他。她所起誓的神明并不能害她。3. 以利亚因此大惊，逃命去了（大概在夜间），到了别是巴（王上19:3）。我们要为此称赞他吗？我们不称赞他。他近来用以面对亚哈和巴勒众先知的那种胆量在哪里呢？那当神的火落在祭物上仍守住祭物的胆量在哪里呢？那位在天上地上的威吓中都安然不动的人，竟在一个骄傲暴怒之妇人的无能威吓前发颤。『主啊，人算什么！』极大的信心并非始终一样刚强。他不能不知道，此时他在以色列大有用处，也大有理由在尽神之工时倚靠神的保护；但他逃了。从前危险之时神曾吩咐他隐藏（王上17:3），所以他以为现在也可这样作。4. 他从别是巴再前行，进入旷野——以色列人从前漂流的那片广大荒凉之野。别是巴离耶斯列甚远，又在像约沙法这样好王的版图之内，他在那里本可安全；但他仿佛被恐惧追赶，即使已经脱离危险之处，仍不能在那里安息，倒向沙漠再走一日路程。不过也许他退到那里，并不大为自己的安全，而是要完全从世界中退隐，好与神更自由、更亲密地相交。『他在别是巴留下他的仆人』，使他在旷野独居，正如亚伯拉罕上山顶敬拜神时在山脚留下仆人，又如基督在园中『离开门徒』退去；也许是因为他不愿使那年轻娇嫩的仆人暴露在旷野的艰辛中，那便是把新酒装在旧皮袋里了。我们当这样顾念在我们权下之人的景况，因为神也顾念我们的。5. 他因旅程疲倦，便心情乖戾（正如孩子困倦时一样），『巴不得能死』（王上19:4）。旁注作『他为自己的性命求死』；因为对义人而言，死就是生命——身体的死是灵魂的生。但那不是他求死的理由；这不是恩典深思熟虑的愿望——如保罗的『离世与基督同在』——而是他肉体中狂热的愿望——如约伯的。这样性急求死的人，心境并不最适合死。耶洗别已起誓要杀他，所以他在烦恼中求死，从死逃到死；不过有这点不同：他宁愿死在主手中——主的怜悯广大——而不愿落在人手中——人的怜悯残忍。他宁可死在旷野，也不愿照耶洗别所威吓的那样像巴勒的先知那样死（王上19:2），恐怕巴勒的敬拜者会夸胜、亵渎以色列的神——他们若能赶跑他的代求者，便以为自己胜过了以色列的神。他申诉说：『罢了！我所作的够了，所受的也够了，我活腻了。』那些已在来世得着安稳福分的人，对此世不久便厌倦。他又申诉：『我并不胜于我的列祖』——我并不比他们更能担这些劳苦，所以为何要担得比他们更久呢？但这难道是『我主以利亚』吗？这样伟大高尚的灵竟会如此退缩？神这样任凭他自己，为要显明：他勇敢刚强之时，是『倚靠主和他大能的力』；但他自己却『不胜于他的列祖』或弟兄。
- 神差天使在旷野供养他——他自投到那旷野的缺乏和危险中，若不是神恩慈地救助，他必死在其中。神对待他任性的儿女，何等超过他们所配得的！以利亚赌气求死；神用不着他，却仍要进一步使用他、尊荣他，所以差天使『使他存活』。我们有时处境会很糟糕——若神按我们的话答允我们愚昧狂热的祈求。他既求死，便『躺下睡了』（王上19:5），巴不得就在睡梦中死去，不再醒来；但他被从睡中唤醒，发觉自己不仅有饼和水丰丰富富地摆在那里（王上19:6），更有一位天使伺候他——他睡时天使护卫，饭食预备好时天使两次叫他来吃（王上19:5,7）。他大可不必抱怨人的不善待，因为天使的伺候已将其弥补。他既这样得着供应，便可想自己比那些『在耶洗别席上吃饭』的『木偶庙先知』吃得更好。无论神的儿女在哪里，他们既仍在父的地上，便仍在父的眼目和眷顾之下。他们或会在旷野迷路，但神并未迷失他们；在那里他们可像夏甲那样『看顾那看顾自己的永活者』（创16:13）。7. 他在这饮食的力量中被带到何烈——『神的山』（王上19:8）。主的灵引导他到那里，可能超过他自己的本意，为要使他在摩西曾与神相交的同一处与神相交——藉摩西所赐的律法，要因他得复兴。天使第二次叫他吃，『因为你当走的路甚远』（王上19:7）。请看：神知道他为我们所设计的是什么，虽然我们不知道——什么服事、什么试炼——在我们因缺少远见不能为自己预备之时，他必为我们预备，使我们得着『够用的恩典』。他既定夺航程，必按航程为船备粮。请看神用多少不同的方法保守以利亚存活：他藉乌鸦养活他，又是多次的饭食；后来藉天使养活他；如今为要显明『人活着不是单靠食物』，他便四十日不进食而活——他并非在休息睡眠（这会叫他更少渴想食物），而是不断在沙漠的迷宫中跋涉，一日顶以色列漂流一年；然而他既不需要食物，也不想要。这地方无疑叫他想起吗哪，鼓励他盼望神必在此维持他，又到了时候领他出来，正如他领以色列出来一样——虽然他与以色列一样性情，又烦躁又不信。
英文原文
Elijah's Flight from Jezebel (906 BC)
¹ And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword.
² Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by to morrow about this time.
³ And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there.
⁴ But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers.
⁵ And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat.
⁶ And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again.
⁷ And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee.
⁸ And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.
One would have expected, after such a public and sensible manifestation of the glory of God and such a clear decision of the controversy depending between him and Baal, to the honour of Elijah, the confusion of Baal's prophets, and the universal satisfaction of the people—after they had seen both fire and water come from heaven at the prayer of Elijah, and both in mercy to them, the one as it signified the acceptance of their offering, the other as it refreshed their inheritance, which was weary—that now they would all, as one man, return to the worship of the God of Israel and take Elijah for their guide and oracle, that he would thenceforward be prime-minister of state, and his directions would be as laws both to king and kingdom. But it is quite otherwise; he is neglected whom God honoured; no respect is paid to him, nor care taken of him, nor any use made of him, but, on the contrary, the land of Israel, to which he had been, and might have been, so great a blessing, is now made too hot for him. 1. Ahab incensed Jezebel against him. That queen-consort, it seems, was in effect queen-regent, as she was afterwards when she was queen-dowager, an imperious woman that managed king and kingdom and did what she would. Ahab's conscience would not let him persecute Elijah (some remains he had in him of the blood and spirit of an Israelite, which tied his hands), but he told Jezebel all that Elijah had done (1Ki 19:1), not to convince, but to exasperate her. It is not said he told her what God had done, but what Elijah had done, as if he, by some spell or charm, had brought fire from heaven, and the hand of the Lord had not been in it. Especially he represented to her, as that which would make her outrageous against him, that he had slain the prophets; the prophets of Baal he calls the prophets, as if none but they were worthy of the name. His heart was set upon them, and he aggravated the slaying of them as Elijah's crime, without taking notice that it was a just reprisal upon Jezebel for killing God's prophets, 1Ki 18:4. Those who, when they cannot for shame or fear do mischief themselves, yet stir up others to do it, will have it laid to their charge as if they had themselves done it. 2. Jezebel sent him a threatening message (1Ki 19:2), that she had vowed and sworn to be the death of him within twenty-four hours. Something prevents her from doing it just now, but she resolves it shall not be long undone. Note, Carnal hearts are hardened and enraged against God by that which should convince and conquer them and bring them into subjection to him. She swears by her gods, and, raging like one distracted, curseth herself if she slay not him, without any proviso of a divine permission. Cruelty and confidence often meet in persecutors. I will pursue, I will overtake, Ex 15:9. But how came she to send him word of her design, and so to give him an opportunity of making his escape? Did she think him so daring that he would not flee, or herself so formidable that she could prevent him? Or was there a special providence in it, that she should be thus infatuated by her own fury? I am apt to think that though she desired nothing more than his blood, yet, at this time, she durst not meddle with him for fear of the people, all counting him a prophet, a great prophet, and therefore sent this message to him merely to frighten him and get him out of the way, for the present, that he might not carry on what he had begun. The backing of her threats with an oath and imprecation does not at all prove that she really intended to slay him, but only that she intended to make him believe so. The gods she swore by could do her no harm. 3. Elijah, hereupon, in a great fright, fled for his life, it is likely by night, and came to Beer-sheba, 1Ki 19:3. Shall we praise him for this? We praise him not. Where was the courage with which he had lately confronted Ahab and all the prophets of Baal? Nay, which kept him by his sacrifice when the fire of God fell upon it? He that stood undaunted in the midst of the terrors both of heaven and earth trembles at the impotent menaces of a proud passionate woman. Lord, what is man! Great faith is not always alike strong. He could not but know that he might be very serviceable to Israel at this juncture, and had all the reason in the world to depend upon God's protection while he was doing God's work; yet he fled. In his former danger God had bidden him hide himself (1Ki 17:3), therefore he supposed he might do so now. 4. From Beer-sheba he went forward into the wilderness, that vast howling wilderness in which the Israelites wandered. Beer-sheba was so far distant from Jezreel, and within the dominion of so good a king as Jehoshaphat, that he could not but be safe there; yet, as if his fears haunted him even when he was out of the reach of danger, he could not rest there, but went a day's journey into the desert. Yet perhaps he retired thither not so much for his safety as that he might be wholly retired from the world, in order to a more free and intimate communion with God. He left his servant at Beer-sheba that he might be private in the wilderness, as Abraham left his servants at the bottom of the hill when he went up into the mount to worship God, and as Christ in the garden was withdrawn from his disciples, or perhaps it was because he would not expose his servant, who was young and tender, to the hardships of the wilderness, which would have been putting new wine into old bottles. We ought thus to consider the frame of those who are under our charge, for God considers ours. 5. Being wearied with his journey, he grew cross (like children when they are sleepy) and wished he might die, 1Ki 19:4. He requested for his life (so it is in the margin), that he might die; for death is life to a good man; the death of the body is the life of the soul. Yet that was not the reason why he wished to die; it was not the deliberate desire of grace, as Paul's, to depart and be with Christ, but the passionate wish of his corruption, as Job's. Those that are, in this manner, forward to die are not in the fittest frame for dying. Jezebel has sworn his death, and therefore he, in a fret, prays for it, runs from death to death, yet with this difference, he wishes to die by the hand of the Lord, whose tender mercies are great, and not to fall into the hands of man, whose tender mercies are cruel. He would rather die in the wilderness than as Baal's prophet died, according to Jezebel's threatening (1Ki 19:2), lest the worshippers of Baal should triumph and blaspheme the God of Israel, whom they will think themselves too hard for, if they can run down his advocate. He pleads, "It is enough. I have done enough, and suffered enough. I am weary of living." Those that have secured a happiness in the other world will soon have enough of this world. He pleads, "I am not better than my fathers, not better able to bear those fatigues, and therefore why should I be longer burdened with them than they were?" But is this that my lord Elijah? Can that great and gallant spirit shrink thus? God thus left him 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 or brethren. 6. God, by an angel, fed him in that wilderness, into the wants and perils of which he had wilfully thrown himself, and in which, if God had not graciously succoured him, he would have perished. How much better does God deal with his froward children than they deserve! Elijah, in a pet, wished to die; God needed him not, yet he designed further to employ and honour him, and therefore sent an angel to keep him alive. Our case would be bad sometimes if God should take us at our word and grant us our foolish passionate requests. Having prayed that he might die, he laid down and slept (1Ki 19:5), wishing it may be to die in his sleep, and not to awake again; but he is awakened out of his sleep, and finds himself not only well provided for with bread and water (1Ki 19:6), but, which was more, attended by an angle, who guarded him when he slept, and twice called him to his food when it was ready for him, 1Ki 19:5,7. He needed not to complain of the unkindness of men when it was thus made up by the ministration of angels. Thus provided for, he had reason to think he had fared better than the prophets of the groves, that did eat at Jezebel's table. Wherever God's children are, as they are still upon their Father's ground, so they are still under their Father's eye and care. They may lose themselves in a wilderness, but God has not lost them; there they may look at him that lives and sees them, as Hagar, Ge 16:13. 7. He was carried, in the strength of this meat, to Horeb, the mount of God, 1Ki 19:8. Thither the Spirit of the Lord led him, probably beyond his own intention, that he might have communion with God in the same place where Moses had, the law that was given by Moses being revived by him. The angel bade him eat the second time, because of the greatness of the journey that was before him, 1Ki 19:7. Note God knows what he designs us for, though we do not, what service, what trials, and will take care for us when we, for want of foresight, cannot for ourselves, that we be furnished for them with grace sufficient. He that appoints what the voyage shall be will victual the ship accordingly. See how many different ways God took to keep Elijah alive; he fed him by ravens, with multiplied meals—then by an angel—and now, to show that man lives not by bread alone, he kept him alive forty days without meat, not resting and sleeping, which might make him the less to crave sustenance, but continually traversing the mazes of the desert, a day for a year of Israel's wanderings; yet he neither needs food nor desires it. The place, no doubt, reminds him of the manna, and encourages him to hope that God will sustain him here, and in due time bring him hence, as he did Israel, though, like him, fretful and distrustful.
9-18
Elijah's Converse with God (906 BC)
以利亚与神的交谈（公元前906年）
⁹ 他在那里进了一个洞，就住在洞中。耶和华的话临到他说：「以利亚啊，你在这里作什么？」
¹⁰ 他说：「我为耶和华万军之神大发热心；因为以色列人背弃了你的约，毁坏了你的坛，用刀杀了你的先知，只剩下我一个人，他们还要寻索我的命，要夺去。」
¹¹ 耶和华说：「你出来站在山上，在我面前。」那时耶和华从那里经过，在他面前有烈风大作，崩山碎石，耶和华却不在风中；风后地震，耶和华却不在其中；
¹² 地震后有火，耶和华也不在火中；火后有微小的声音。
¹³ 以利亚听见，就用外衣蒙上脸出来，站在洞口。有声音向他说：「以利亚啊，你在这里作什么？」
¹⁴ 他说：「我为耶和华万军之神大发热心；因为以色列人背弃了你的约，毁坏了你的坛，用刀杀了你的先知，只剩下我一个人，他们还要寻索我的命，要夺去。」
¹⁵ 耶和华对他说：「你回去，从旷野往大马色去；到了那里，要膏哈薛作亚兰王；
¹⁶ 又膏宁示的孙子耶户作以色列王；并膏亚伯米何拉人沙法的儿子以利沙作先知接续你。
¹⁷ 将来躲避哈薛之刀的，必被耶户所杀；躲避耶户之刀的，必被以利沙所杀。
¹⁸ 但我在以色列人中留下七千人，是所有未曾向巴力屈膝的，和所有未曾与巴力亲嘴的。」
这里我们看到：
一、以利亚藏身于何烈山的洞中。何烈山称为『神的山』，因为神从前曾在上面彰显自己的荣耀。也许这就是摩西藏在其中、『耶和华从他面前经过宣告他名』之时所在的那个洞或磐石缝隙（出33:22）。以利亚来这里住下，究竟想做什么，我实在想不通——除非是为了纵容自己的忧郁，或满足自己的好奇心，并以亲眼看见那颁布律法的著名之地、又在那曾行许多大事之处坚固自己的信心和敬虔，盼望在那里遇见神自己（像摩西遇见他一样），又或作为他弃绝自己百姓的标记（因为他们恨恶改革）——若属后者，便与耶利米的愿望相符（耶9:2）：『但愿我在旷野有行路人住宿之处，使我可以离开我的民出去，因他们都是行奸淫的』——这样便是神要离弃他们的不祥之兆；又或者是因为他以为别处都不安全——使徒正是指着这位善人所受的这种苦难说（来11:38）：『在旷野、山岭、山洞、地穴，飘流无定。』
二、神在那里看望他，并查问他的情形：『耶和华的话临到他』。我们不能到任何地方躲避神的眼目、膀臂和他话语所及之处。『我往哪里去躲避你的灵？』（诗139:7-10）神必看顾他被驱逐的人；那些为他缘故被人驱逐的，他必寻找、承认，又以永远的慈爱聚集他们。约翰在被放逐于拔摩海岛上时看见了全能者的异象（启1:9）。神向先知所问的是：『以利亚啊，你在这里作什么？』（王上19:9，又19:13）这是一个责备：1. 责备他逃到这里来。『是什么把你带得离家这样远？你是躲避耶洗别吗？你难道不能倚靠全能者的能力保护你吗？』请把重音放在代词『你』上。『怎么，你！这样伟大的人、这样伟大的先知、以果断闻名的人——竟逃亡国外，这样抛弃你的旗帜？』这懦弱若在别人身上还可原谅，也不会留下这样坏的榜样。『像我这样的人岂能逃跑呢？』（尼6:11）『香柏树若这样被摇动，松树岂不哀号？』2. 责备他定居在这里。『你在这个洞里作什么？这是耶和华的先知当住的地方吗？如今公众如此需要他们的时候，是这种人退隐的时候吗？』在神打发以利亚去退隐之时（王上17:1-24），他在撒勒法成了一个贫穷寡妇的祝福，在这里却毫无行善的机会。请注意：我们当常常查问自己是否在自己的本位上、在自己当尽的本分路上。『我在我所当在的地方吗？在神呼召我去的地方吗？在我的事业所在之处吗？在我能有所造就之处吗？』
三、他对自己的陈述，作为对所问之问题的回答（王上19:10），又在王上19:14对同一问题再次回答。
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他为自己的退避辩护，并请人不要把这归咎于他缺乏改革的热心，而当归于他对成功的绝望。因为神知道，他自己的良心也为他作见证：只要行善还有指望，他就『为耶和华万军之神大发热心』；但如今既然他『徒然劳力』、一切努力都归于无用，他便以为该放手这事业、为他所不能挽回的哀伤。『退回你的小室，喊说：主啊，怜悯我。』
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他抱怨百姓——他们犯罪的顽固，以及他们不虔不敬登峰造极的地步：『以色列人背弃了你的约，这就是我离弃他们的缘故；谁能与他们同住，眼看一切神圣的事物被毁坏、被践踏？』使徒称之为他『为以色列人恳求神』（其实是为以色列人作控告）（罗11:2-3）。他常常是甘心选择作他们的代求者，如今却被迫在神面前作他们的控告者。这样约5:45说：『有一位告你们的，就是你们所仰赖的摩西。』那些有神先知的见证和祷告反对自己的人，是真可怜的。（1）他指控他们背弃了神的约；他们虽仍保留割礼——这约的记号和印证——却放弃了割礼所要促成的敬拜和事奉，而那才是割礼的本意。轻忽神的典章、又放下与他的相交的人，实在是背弃了他的约，破坏了与他的联盟。（2）他们『毁坏他的坛』——不仅离弃它们、任其荒废，更是在他们拜巴力的狂热中故意拆毁。这是指耶和华的先知们所拥有的私人祭坛，也是那些不能上耶路撒冷、又不愿拜牛犊或巴力的敬虔人所参加的祭坛。这些分别而设的坛虽损害教会的合一，但因为设立和参加的人都真诚以神的荣耀为目的、又忠心事奉他，这表面上的分裂便得了宽容。神承认它们为他的坛，正如耶路撒冷的坛一样；把它们拆毁便作为喧嚷的罪归在以色列人头上。但这还不止。（3）他们『用刀杀了你的先知』——大概就是那些在这些坛前事奉的先知。耶洗别，一个外人，杀了他们（王上18:4），但罪却归到全体百姓头上，因为他们大多数人『同意他们的死』，又因他们的死而欢喜。
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他说明自己为何退到这旷野、又住进这洞里。（1）因为他不能有所作为：『只剩我一个人』，在一切善事上无人辅佐扶持。他们都说『耶和华是神』，却没有一个肯站在我这边、又没有肯庇护我的。那一点既已得着，转瞬又失；耶洗别败坏他们所能作的，胜过我能改革他们所能作的。我一个人对千万人能作什么？』对成功的绝望阻碍了许多善工。没有人愿意独自冒险，忘了与神同在的人并不孤单。（2）因为他不能安全露面：『他们寻索我的命要夺去；我宁可在这无用的隐居中消磨我的性命，也不愿在那试图改革那些恨恶改革者的徒劳努力中丧命。』
四、神向他显现。他来到这里要遇见神吗？他必发现神必不爽约地与他相会。摩西被放在洞中，神的荣耀从他面前经过；以利亚却被召出来：『你出来站在山上，在我面前』（王上19:11）。他像以色列人在何烈山时一样，『没有看见什么形像』。但是：1. 他听见烈风大作，又看见其可怕的效果——它崩山碎石。这样，天上地下审判者的号筒在他面前被天使吹响——他『以风为使者』（诗104:4），吹得这样响，连地都不仅回响，更裂开了。2. 他感到地震的震颤。3. 他看见火焰的喷发（王上19:12）。这些都是为所要彰显的神的荣耀作前导，其中有天使参与——他『以火焰为仆役』，他们作他的臣仆在他前头行，『在旷野预备我们神的大路』。但是4. 末了他察觉一个『微小的声音』，神在其中——意思是他藉这声音对他说话，而不在风中、地震中、火中。前者使他敬畏，唤起他的注意，又激发谦卑和敬畏；但神选择以低语的微声向他显明心意，不在这可畏的声音之中。他一察觉这事，（1）便『用外衣蒙上脸』，像那不敢观看神荣耀的人，恐怕这荣耀刺他的眼、叫他担当不起。天使在神面前『用翅膀遮脸』以示敬畏（赛6:2）。以利亚遮脸，则像那为自己的懦弱羞愧——他有这样大能的神扶持，竟从本分上逃跑。风、地震、火没有使他遮脸，这微小的声音却使他遮脸。蒙恩的灵魂因神温柔的怜悯所受的感动，胜过因他的可畏所受的感动。（2）他站在洞口，预备听神要对他说的话。神在这里、在何烈山显现的这种方式，似乎指向他从前在此地向摩西所作的启示。〔1〕那时有风暴、地震和火（来12:18）；但当神要向摩西显示他的荣耀时，他『宣告他的善』——如今也是这样：『他在其中』，话在其中，在那微小的声音里。〔2〕那时律法是这样赐给以色列人的，先有可畏的景象，然后有话语的声音；如今以利亚被召来复兴这律法，特别是其中前两条诫命，便在此受教当如何行：他不仅要以地震、火焰那样惊人的神迹唤醒、威吓百姓，还要用微小的声音努力劝服他们、说服他们，并不在劝戒他们之时离弃他们。信道是从听神的话来的；神迹不过为它开路。〔3〕那时神以可畏对百姓说话；但在基督的福音里——这福音要由以利亚的灵和能力引进——神要藉微小的声音说话，其可畏不要叫我们惧怕（参来12:18-24等）。
五、神所吩咐他当行的命令。神重申先前问过的问题：『你在这里作什么？如今这不是你当在的地方。』以利亚作同样的回答（王上19:14），抱怨以色列人对神的背离、以及他们中间宗教的败落。对此神给他一个回复。当他愿自己『死』的时候（王上19:4），神没有按他的愚妄回答他，反而远不让他死——不仅那时留他存活，更为他安排了永不死亡、反被接去的命运。但当他抱怨自己的灰心时（神的先知有这样的抱怨，除了到他们主那里去，还能到哪里去呢？），神给他一个回答。神差他回去，吩咐他膏哈薛作亚兰王（王上19:15）、膏耶户作以色列王、又膏以利沙接续他在先知职任的卓越位分（王上19:16）——这是预言：神要藉这些人惩罚背道的以色列人，在他们中间为己辩白，并『为他盟约的争辩报仇』（王上19:17）。以利亚抱怨以色列的恶未受罚。饥荒的审判太轻，又未使他们回头；在他们未被改革以先，审判就撤去了：『我为神的名发热心，他自己却好像不为他的名发热心。』神说：『好吧，且安心；一切都有定时；『审判是为好讥诮的人预备的』（箴19:29），虽然尚未执行；人选已经定下，如今就要指名——因为他们现在已经存在——这些人要作这工。』1.『哈薛作亚兰王之时，要在百姓中行流血的事（王下8:12），就这样因他们的偶像崇拜管教他们。』2.『耶户作以色列王之时，要在王家行流血的事，并要彻底灭尽那设立又维持偶像崇拜的亚哈家。』3.『以利沙在你还在世上之时，要坚固你的手；你去了之后，要接续你的工作，作以色列背道的常存的见证；他甚至也要击杀伯特利——那拜偶像之城的居民。』请注意：恶人被保留到审判之时。『祸患追赶罪人』（箴13:21），无处可逃；要逃脱不过是把刀尖从一个换到另一个。请看耶48:44：『躲避恐惧的必坠入陷坑；从陷坑出来的必被网罗捉住。』以利沙要『以圣灵的剑』威吓、击伤那些逃脱哈薛的刀兵和耶户的刑刀之人的良心。『他以口中的气击杀恶人』（赛11:4；帖后2:8；何6:5）。善人和善工的仆人想到这些便大得安慰：神在他的时间总不缺乏作他工的器皿，他们去后，他必兴起别人接续。
六、神所赐那安慰的信息——告诉他在他以为只剩自己一人时，仍有多少以色列人守住了正直（王上19:18）：『我在以色列中（犹大以外）留下七千人，是未曾向巴力屈膝的。』请注意：1. 在最大的败坏和背道之时，神总有、也必将有一班向自己忠心的余民，他们守住了正直，不随波逐流。使徒引用神对以利亚的这回答（罗11:4），又应用到他自己那一代，即犹太人普遍拒绝福音之时：『如今也是这样，留下了一个余数』（罗11:5）。2. 保守这余数、又把他们从其余的人中分别出来，是神的工作；没有他的恩典，他们自己也不能自别：『我留下』——所以称为『照着拣选的恩典所留的余数』。3. 与背道的一代相比，这不过是个小余数；七千与以色列的千万相比算什么？但每一代凑合起来，就必发现数目多得多了——『以色列人各支派中受印的有……一万二千』（启7:4）。4. 神忠心的人常常是他所隐藏的人（诗83:3），有形的教会几乎看不见，麦子夹在糠秕中、金子掺在渣滓中，直到筛分、炼净、分别之日来到。5.『主认识谁是他的人』（提后2:19），虽然我们不认识；他在隐密中观看。6. 世上善人比某些智慧圣洁之人所想象的更多。他们为自己、为神的嫉妒，使他们以为腐败已经普遍；神所见的不像他们那样。我们到了天上，既要错过许多我们以为要在那里遇见的人，也要遇见许多我们想不到会在那里的人。神的爱常常证明比人的仁爱更广阔、更宽广。
英文原文
Elijah's Converse with God (906 BC)
⁹ And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah?
¹⁰ And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.
¹¹ And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake:
¹² And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice.
¹³ And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah?
¹⁴ And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.
¹⁵ And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria:
¹⁶ And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room.
¹⁷ And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay.
¹⁸ Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.
Here is, I. Elijah housed in a cave at Mount Horeb, which is called the mount of God, because on it God had formerly manifested his glory. And perhaps this was the same cave, or cleft of a rock, in which Moses was hidden when the Lord passed by before him and proclaimed his name, Ex 33:22. What Elijah proposed to himself in coming to lodge here, I cannot conceive, unless it was to indulge his melancholy, or to satisfy his curiosity and assist his faith and devotion with the sight of that famous place where the law was given and where so many great things were done, and hoping to meet with God himself there, where Moses met with him, or in token of his abandoning his people Israel, who hated to be reformed (in the latter case, it agrees with Jeremiah's wish, Jer 9:2, O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people, and go from them, for they are all adulterers) and so it was a bad omen of God's forsaking them; or it was because he thought he could not be safe any where else, and to this instance of the hardships this good man was reduced to the apostle refers, Heb 11:38. They wandered in deserts and in mountains, and in dens and caves of the earth.
II. The visit God paid to him there and the enquiry he made concerning him: The word of the Lord came to him. We cannot go any where to be out of the reach of God's eye, his arm, and his word. Whither can I flee from thy Spirit? Ps 139:7-10, etc. God will take care of his out-casts; and those who, for his sake, are driven out from among men, he will find, and own, and gather with everlasting loving-kindnesses. John saw the visions of the Almighty when he was in banishment in the isle of Patmos, Re 1:9. The question God puts to the prophet it, What doest thou here, Elijah? 1Ki 19:9, and again 1Ki 19:13. This is a reproof, 1. For his fleeing hither. "What brings thee so far from home? Dost thou flee from Jezebel? Couldst thou not depend upon almighty power for thy protection?" Lay the emphasis upon the pronoun thou. "What thou! So great a man, so great a prophet, so famed for resolution—dost thou flee thy country, forsake thy colours thus?" This cowardice would have been more excusable in another, and not so bad an example. Should such a man as I flee? Ne 6:11. Howl, fir-trees, if the cedars be thus shaken. 2. For his fixing here. "What doest thou here, in this cave? Is this a place for a prophet of the Lord to lodge in? Is this a time for such men to retreat, when the public has such need of them?" In the retirement to which God sent Elijah (1Ki 17:1-24) he was a blessing to a poor widow at Sarepta, but here he had no opportunity of doing good. Note, It concerns us often to enquire whether we be in our place and in the way of our duty. "Am I where I should be, whither God calls me, where my business lies, and where I may be useful?"
III. The account he gives of himself, in answer to the question put to him (1Ki 19:10), and repeated, in answer to the same question, 1Ki 19:14.
1. He excuses his retreat, and desires it may not be imputed to his want of zeal for reformation, but to his despair of success. For God knew, and his own conscience witnessed for him, that as long as there was any hope of doing good he had been very jealous for the Lord God of Hosts; but now that he had laboured in vain, and all his endeavours were to no purpose, he thought it was time to give up the cause, and mourn for what he could not mend. Abi in cellam, et dic, Miserere mei—"Away to thy cell, and cry, Have compassion on me."
2. He complains of the people, their obstinacy in sin, and the height of impiety to which they had arrived: "The children of Israel have forsaken thy covenant, and that is the reason I have forsaken them; who can stay among them, to see every thing that is sacred ruined and run down?" This the apostle calls his making intercession against Israel, Ro 11:2,3. He had often been, of choice, their advocate, but now he is necessitated to be their accuser, before God. Thus Joh 5:45, There is one that accuseth you, even Moses, whom you trust. Those are truly miserable that have the testimony and prayers of God's prophets against them. (1.) He charges them with having forsaken God's covenant; though they retained circumcision, that sign and seal of it, yet they had quitted his worship and service, which was the intention of it. Those who neglect God's ordinances, and let fall their communion with him, do really forsake his covenant, and break their league with him. (2.) With having thrown down his altars, not only deserted them and suffered them to go to decay, but, in their zeal for the worship of Baal, wilfully demolished them. This alludes to the private altars which the prophets of the Lord had, and which good people attended, who could not go up to Jerusalem and would not worship the calves nor Baal. These separate altars, though breaking in upon the unity of the church, yet, being erected and attended by those that sincerely aimed at the glory of God and served him faithfully, the seeming schism was excused. God owned them for his altars, as well as that at Jerusalem, and the putting of them down is charged upon Israel as a crying sin. But this was not all. (3.) They have slain thy prophets with the sword, who, it is probable, ministered at those altars. Jezebel, a foreigner, slew them (1Ki 18:4), but the crime is charged upon the body of the people because the generality of them were consenting to their death, and pleased with it.
3. He gives the reasons why he retired into this desert and took up his residence in this cave. (1.) It was because he could not appear to any purpose: "I only am left, and have none to second or support me in any good design. They all said, The Lord he is God, but none of them would stand by me nor offer to shelter me. That point then gained was presently lost again, and Jezebel can do more to debauch them than I can to reform them. What can one do against thousands?" Despair of success hinders many a good enterprise. No one is willing to venture alone, forgetting that those are not alone who have God with them. (2.) It was because he could not appear with any safety: "They seek my life to take it away; and I had better spend my life in a useless solitude than lose my life in a fruitless endeavour to reform those that hate to be reformed."
IV. God's manifestation of himself to him. Did he come hither to meet with God? He shall find that God will not fail to give him the meeting. Moses was put into the cave when God's glory passed before him; but Elijah was called out of it: Stand upon the mount before the Lord, 1Ki 19:11. He saw no manner of similitude, any more than Israel did when God talked to them in Horeb. But, 1. He heard a strong wind, and saw the terrible effects of it, for it rent the mountains and tore the rocks. Thus was the trumpet sounded before the Judge of heaven and earth, by his angels, whom he makes spirits, or winds (Ps 104:4), sounded so loud that the earth not only rang, but rent again. 2. He felt the shock of an earthquake. 3. He saw an eruption of fire, 1Ki 19:12. These were to usher in the designed manifestation of the divine glory, angels being employed in them, whom he maketh a flame of fire, and who, as his ministers, march before him, to prepare in this desert a highway for our God. But, 4. At last he perceived a still small voice, in which the Lord was, that is, by which he spoke to him, and not out of the wind, or the earthquake, or the fire. Those struck an awe upon him, awakened his attention, and inspired humility and reverence; but God chose to make known his mind to him in whispers soft, not in those dreadful sounds. When he perceived this, (1.) He wrapped hi face in his mantle, as one afraid to look upon the glory of God, and apprehensive that it would dazzle his eyes and overcome him. The angels cover their faces before God in token of reverence, Isa 6:2. Elijah hid his face in token of shame for having been such a coward as to flee from his duty when he had such a God of power to stand by him in it. The wind, and earthquake, and fire, did not make him cover his face, but the still voice did. Gracious souls are more affected by the tender mercies of the Lord than by his terrors. (2.) He stood at the entrance of the cave, ready to hear what God had to say to him. This method of God's manifesting himself here at Mount Horeb seems to refer to the discoveries God formerly made of himself at this place to Moses. [1.] Then there was a tempest, an earthquake, and fire (Heb 12:18); but, when God would show Moses his glory, he proclaimed his goodness; and so here: He was, the Word was, in the still small voice. [2.] Then the law was thus given to Israel, with the appearances of terror first and then with a voice of words; and Elijah being now called to revive that law, especially the first two commandments of it, is here taught how to manage it; he must not only awaken and terrify the people with amazing signs, like the earthquake and fire, but he must endeavour, with a still small voice, to convince and persuade them, and not forsake them when he should be addressing them. Faith comes by hearing the word of God; miracles do but make way for it. [3.] Then God spoke to his people with terror; but in the gospel of Christ, which was to be introduced by the spirit and power of Elias, he would speak by a still small voice, the dread of which should not make us afraid; see Heb 12:18-24, etc.
V. The orders God gives him to execute. He repeats the question he had put to him before, "What doest thou here? This is not a place for thee now." Elijah gives the same answer (1Ki 19:14), complaining of Israel's apostasy from God and the ruin of religion among them. To this God gives him a reply. When he wished he might die (1Ki 19:4) God answered him not according to his folly, but was so far from letting him die that he not only kept him alive then but provided that he should never die, but be translated. But when he complained of his discouragement (and whither should God's prophets go with their complaints of that kind but to their Master?) God gave him an answer. He sends him back with directions to appoint Hazael king of Syria (1Ki 19:15), Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office (1Ki 19:16), which is intended as a prediction that by these God would chastise the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant, 1Ki 19:17. Elijah complained that the wickedness of Israel was unpunished. The judgment of famine was too gentle, and had not reclaimed them; it was removed before they were reformed: "I have been jealous," says he, "for God's name, but he himself has not appeared jealous for it." "Well," says God, "be content; it is all in good time; judgments are prepared for those scorners, though they are not yet inflicted; the persons are pitched upon, and shall now be nominated, for they are now in being, who shall do the business." 1. "When Hazael comes to be king of Syria, he shall make bloody work among the people (2Ki 8:12) and so correct them for their idolatry." 2. "When Jehu comes to be king of Israel he shall make bloody work with the royal family, and shall utterly destroy the house of Ahab, that set up and maintained idolatry." 3. "Elisha, while thou art on earth, shall strengthen thy hands; and, when thou art gone, shall carry on thy work, and be a remaining witness against the apostasy of Israel, and even he shall slay the children of Bethel, that idolatrous city." Note, The wicked are reserved to judgment. Evil pursues sinners, and there is no escaping it; to attempt an escape is but to run from one sword's point upon another. See Jer 48:44, He that flees from the fear shall fall into the pit; and he that gets up out of the pit shall be taken in the snare. Elisha, with the sword of the Spirit, shall terrify and wound the consciences of those who escape Hazael's sword of war and Jehu's sword of justice. With the breath of his lips shall he slay the wicked, Isa 11:4, 2Th 2:8, Ho 6:5. It is a great comfort to good men and good ministers to think that God will never want instruments to do his work in his time, but, when they are gone, others shall be raised up to carry it on.
VI. The comfortable information God gives him of the number of Israelites who retained their integrity, though he thought he was left alone (1Ki 19:18): I have left 7000 in Israel (besides Judea) who have not bowed the knee to Baal. Note, 1. In times of the greatest degeneracy and apostasy God has always had, and will have, a remnant faithful to him, some that keep their integrity and do not go down the stream. The apostle mentions this answer of God to Elijah (Ro 11:4) and applies it to his own day, when the Jews generally rejected the gospel. Yet, says he, at this time also there is a remnant, Ro 11:5. 2. It is God's work to preserve that remnant, and distinguish them from the rest, for without his grace they could not have distinguished themselves: I have left me; it is therefore said to be a remnant according to the election of grace. 3. It is but a little remnant, in comparison with the degenerate race; what are 7000 to the thousands of Israel? Yet, when those of every age come together, they will be found many more, 12,000 sealed out of each tribe, Re 7:4. 4. God's faithful ones are often his hidden ones (Ps 83:3), and the visible church is scarcely visible, the wheat lost in the chaff and the gold in the dross, till the sifting, refining, separating day comes. 5. The Lord knows those that are his, though we do not; he sees in secret. 6. There are more good people in the world than some wise and holy men think there are. Their jealousy of themselves, and for God, makes them think the corruption is universal; but God sees not as they do. When we come to heaven, as we shall miss a great many whom we thought to meet there, so we shall meet a great many whom we little thought to find there. God's love often proves larger than man's charity and more extensive.
19-21
The Call of Elisha (901 BC)
以利沙的蒙召（公元前901年）
¹⁹ 于是以利亚离开那里走了，遇见沙法的儿子以利沙在耕地；在他前头有十二对牛，自己赶着第十二对。以利亚就从他那里经过，将自己的外衣搭在他身上。
²⁰ 以利沙就离开牛跑到以利亚那里，说：「求你容我先与父母亲嘴，然后我便跟随你。」以利亚对他说：「你回去吧，我向你作了什么呢？」
²¹ 以利沙就离开他回去，牵了一对牛来宰了，用套牛的器具煮肉给民吃；随后就起身跟随以利亚，服事他。
以利沙在神给以利亚的命令中列在末后，但他却最先被召，因为另外两位要由他来召。他要接续以利亚的位分；然而以利亚却热心地栽培他，毫不嫉妒他的继任者，反因想到神的工将交在如此好的手中而欢喜。关于以利沙的蒙召，请注意：1. 这是个出人意料、令人惊奇的呼召。以利亚在神的指引下找着他——或也许以利亚早已与他相熟，知道到哪里去找他。他找着他时，他不在先知学校里，却在『田间』；不在读书，不在祷告，也不在献祭，而在『耕地』（王上19:19）。他虽是个伟人（从他所设的筵席可知，王上19:21）——拥有田地、牛群和仆人——却认为亲自料理自己的事务并不有失身分；他不仅监督仆人，更亲手扶犁。闲懒不是任何人的尊荣，务农也不是任何人的羞辱。世上诚实的职业并不使我们对天上的呼召偏离一步，正如它没有使以利沙偏离——他从犁后蒙召，是要『喂养以色列』，并撒下『道的种子』，正如使徒从打鱼蒙召，是要『得人如得鱼』。以利沙并未寻求以利亚，这呼召是出其不意临到的。我们爱神、拣选他，是因为他先拣选我们、爱我们。2. 这是个大有能力的呼召。以利亚不过是『把外衣搭在他身上』（王上19:19），作为友谊的记号——表明他要把他置于自己的眷顾和教导之下，正如在自己外衣之下；又表示要与他同穿一件衣服，或作为他披上以利亚之灵的记号（如今他把一些尊荣加在他身上，正如摩西之于约书亚，民27:20）；但当以利亚升天之时，他得了整件外衣（王下2:13）。他立刻『撇下牛』，任凭它们随意而去，『跑到以利亚那里』，向他保证自己必立刻跟随（王上19:20）。一只看不见的手摸了他的心，又以无可名状的隐密能力——无须任何外在的劝说——使他甘心放下农务，献身于传道。基督的百姓是在大能之日成为甘心乐意的（诗110:3）；若不是这样被吸引，没有人能到基督这里来。以利沙立刻下定决心，却求一点点时间——不是为『求』许可，而是为向父母『告辞』。这不是拖延的借口，像那要求『先容他辞别家里的人』的人那样（路9:61），只是为对父母当尽的本分和敬意稍作保留。以利亚叫他回去办这事，他不愿拦阻他；不，他若愿意，尽可回去，并不再来——以利亚并未对他作什么强迫之事。他不愿勉强他，也不愿违背他的意思把他带去；让他坐下计算代价，把这作为他自己甘心的行动。神恩典的功效保全了人的意志本有的自由，所以善人是出于选择而非出于勉强——他们不是被强征的，而是甘心自愿的。3. 这呼召对他而言是可喜悦、可接受的，从他为家人所摆设的告别筵席可以看出（王上19:21）——他不仅撇下父家一切安逸，更把自己暴露在耶洗别和她一党的恶意之下。此时实在不是先知起头的好时机。一个顾惜血肉之人不会艳羡以利亚的外衣，也不愿穿他的外袍；然而以利沙却甘心乐意、满怀满足地撇下一切来陪伴他。这样，马太撇下税关跟随基督之时，也摆设了大筵席。4. 这是个有效的呼召。以利亚没有等他，免得似乎在勉强他，却让他自己选择；他不久便起来跟随他，不仅与他同处，更『服事他』——作他的侍役，『倒水在他手上』（王下3:11）。年轻的传道人花一些时间在年长有经验之人的指导下，是大有益处的——他们的年岁教导智慧；他们也不可介意在有机会时服事这些人。那将来要教导人的，必须先有学习的时间；那盼望日后高升掌权的人，必须甘心先俯首服事人。
英文原文
The Call of Elisha (901 BC)
¹⁹ So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him.
²⁰ And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee?
²¹ And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.
Elisha was named last in the orders God gave to Elijah, but he was first called, for by him the other two were to be called. He must come in Elijah's room; yet Elijah is forward to raise him, and is far from being jealous of his successor, but rejoices to think that he shall leave the work of God in such good hands. Concerning the call of Elisha observe, 1. That it was an unexpected surprising call. Elijah found him by divine direction, or perhaps he was before acquainted with him and knew where to find him. He found him, not in the schools of the prophets, but in the field, not reading, nor praying, nor sacrificing, but ploughing, 1Ki 19:19. Though a great man (as appears by his feast, 1Ki 19:21), master of the ground, and oxen, and servants, yet he did not think it any disparagement to him to follow his business himself, and not only to inspect his servants, but himself to lay his hand to the plough. Idleness is no man's honour, nor is husbandry any man's disgrace. An honest calling in the world does not at all put us out of the way of our heavenly calling, any more than it did Elisha, who was taken from following the plough the feed Israel and to sow the seed of the word, as the apostles were taken from fishing to catch men. Elisha enquired not after Elijah, but was anticipated with this call. We love God, and choose him, because he chose us, and loved us, first. 2. That it was a powerful call. Elijah did but cast his mantle upon him. (1Ki 19:19), in token of friendship, that he would take him under his care and tuition as he did under his mantle, and to be one with him in the same clothes, or in token of his being clothed with the spirit of Elijah (now he put some of his honour upon him, as Moses on Joshua, Nu 27:20); but, when Elijah went to heaven, he had the mantle entire, 2Ki 2:13. And immediately he left the oxen to go as they would, and ran after Elijah, and assured him that he would follow him presently, 1Ki 19:20. An invisible hand touched his heart, and unaccountably inclined him by a secret power, without any external persuasions, to quit his husbandry and give himself to the ministry. It is in a day of power that Christ's subjects are made willing (Ps 110:3), nor would any come to Christ unless they were thus drawn. Elisha came to a resolution presently, but begged a little time, not to ask leave, but only to take leave, of his parents. This was not an excuse for delay, like his (Lu 9:61) that desired he might bid those farewell that were at home, but only a reservation of the respect and duty he owed to his father and mother. Elijah bade him to back and do it, he would not hinder him; nay, if he would, he might go back, and not return, for any thing he had done to him. He will not force him, nor take him against his will; let him sit down and count the cost, and make it his own act. The efficacy of God's grace preserves the native liberty of man's will, so that those who are good are good of choice and not by constraint, not pressed men, but volunteers. 3. That it was a pleasant and acceptable call to him, which appears by the farewell-feast he made for his family (1Ki 19:21), though he not only quitted all the comforts of his father's house, but exposed himself to the malignity of Jezebel and her party. It was a discouraging time for prophets to set out in. A man that had consulted with flesh and blood would not be fond of Elijah's mantle, nor willing to wear his coat; yet Elisha cheerfully, and with a great deal of satisfaction, leaves all to accompany him. Thus Matthew made a great fast when he left the receipt of custom to follow Christ. 4. That it was an effectual call. Elijah did not stay for him, lest he should seem to compel him, but left him to his own choice, and he soon arose, went after him, and not only associated with him, but ministered to him as his servitor, poured water on his hands, 2Ki 3:11. It is of great advantage to young ministers to spend some time under the direction of those that are aged and experienced, whose years teach wisdom, and not to think much, if occasion be, to minister to them. Those that would be fit to teach must have time to learn; and those that hope hereafter to rise and rule must be willing at first to stoop and serve.
以利亚的软弱与复职
上文末了，我们看到以利亚还在耶斯列的城门口公开露面，众人的眼睛都注视着他。本章我们却看见他又重新躲藏，被逼退入隐遁之中；而此刻正是他最不可缺之时。然而我们当看这事为以色列因悔改的不诚与反复所受的刑罚——百姓既不肯受教，神便公义地将他们的教师撤入隐僻之处。
今请留意以下各点： I. 他如何因他死敌耶洗别的毒害而被驱逐流亡（王上 19:1-3）。 II. 他在流亡之中，如何蒙他那立约之友——神的恩待相遇：