The language of the appeal to Elisha

Is the basis of the call to commitment for all servants of God.

V.1 Yahweh's power had been mightily demonstrated on Mt. Carmel.  The prophets of Baal had been killed.  Elijah must have been spiritually pumped thinking that these events would surely bring Ahab and Israel to their knees begging for forgiveness.  How could they not reform in the light of this awesome display! 

But no, Ahab scurried home and told his nasty spouse what had happened.  She, in turn, breathed a fiery threat on the life of Elijah.  No wonder that Elijah ran away in despair, feeling like a failure.  He had to learn, as do we, Yahweh is greater than events or the reactions to the events.  His will shall always be done, but not necessarily at the time, or in the way, we think it should.

Vs.20,21 Elisha's (granted) request to bid his family farewell should not be confused with the incident of Matt 8:21,22.  Elisha's farewell was immediate and acceptable under the circumstances - the father of Jesus' disciple was not near death and could live for many years.  Thus, that delay in serving the Lord would not be acceptable. 

19:21  Elisha, who was to take on the mantle of the prophet Elijah, first had to serve him. We cannot expect to reign with Christ if we are not willing to serve him now. How do we serve him now? By ministering to the needs of our brethren and sisters – Matt 25:40.

V.17 We notice in the nessage Elijah received in Horeb, that there three are things he was required to do. Hazael was to be anointed king over Syria, Jehu the son of Nimshi over Israel, and Elisha as his successor in the prophetic office. The purpose was the execution of Divine judgment, both on the nation and the throne 

19:1 Solomon had taken "strange women" to wife. Jezebel was certainly a "strange woman" and when we read that Ahab told Jezebel this contrasts with how he should, like Hezekiah -2Kin 19:14 - , have told God what was happening. Of course the things that Ahab would have told God would not have pleased Him.

20:4 The king of Israel was not the property of the Syrian king, though he was willing to say he was. But he learnt to his cost that the king of Syria was not satisfied with a promise. He wanted more and more from the kind. In like manner if we are servants to sin then there is no end to sin’s demands on us.

19:1 So Ahab told Jezebel – so we must conclude that she was not there. We see a characteristic of Jezebel. She knew what she wanted and got others to do it for her.

V.8;18:19 Yahweh manifested His power to Elijah on Mount Sinai as well as on Mount Carmel.  Mountains play a role in showing the power of Yahweh.  We see numerous examples of this demonstrated in the Bible. 

Notably, the Law was given to Moses on Mount Sinai (Lev 26:46); and the Lord Jesus will establish His power on earth when His feet touch the Mount of Olives (Zech 14:4).  If we elevate our (spiritual) eyes to the mountains (above the human plane), we will find Yahweh's help. (Psa 121).

Elijah had commanded there be no rain, he had called down the fire of God onto the sacrifices of Carmel but now under threat from Jezebel there was no mighty sign from God so Elijah feared and fled. We know Elijah was not a coward he had withstood against Ahab on the two previous occasions but know without the strong visibile demonstration of God's power he probably felt alone. (I alone am left)

The demonstration on the mountain by God was to show Elijah that God works through great acts of wind, earthquake and fire but he also works through the subtle unseens ways of the still small wind but the point is that God is always working and the man of God is never alone.

19:3 And so Elijah’s fears increase, even though God has taken care of him right throughout the drought. So it is possible, though having had tremendous evidence of God’s care, to falter in one’s faith. We can take courage in this when we falter in our faith.

V.8 A period of forty time units constitutes a trial period. Other examples of trial periods with forty would include: the flood (Gen 7:12); Israel’s wilderness journey (Exo 16:35); Moses sojourn in the mount (Exo 24:18); Jesus temptation (Matt 4:2).

V.12 Yahweh was not in the wind, the earthquake, or the fire. Those are destructive forces reserved for the demise of the ungodly, e.g.: wind (Isa 17:13); earthquake (Joel 3:16); fire (Eze 39:6). But, after these manifestations was: a still small voice (KJV); the sound of a low whisper (ESV).  This was the voice of peace.  This is the way Yahweh speaks to His children.

In the end times, much destruction of the ungodly nations will take place.  But after they are subdued, peace will reign as Jesus assumes His kingly role.

Let us pray that Our Heavenly Father always speaks to us gently and peaceably, and never in anger.

19:11-12 All too often we expect some powerfully visible evidence of God at work. Maybe Elijah was like that also. However we need to remember that God works quietly in ways which seem quite natural but these little things are powerful evidences of His activity, if we care to look.

1Kin 19:4-7 - one of the techniques in combating a major depression is to keep active before its effects potentially become incapacitating. 

1Kin 19:10 - does this suggest the 100 prophets hidden and fed by Obadiah (1Kin 18:13) were killed?

Chapter 19 - perhaps echos of Christ here with the 40 day trial/testing, a Jezebel led Israel (sin?) rejecting the covenant, killing the prophets and trying to kill Elijah who was aided by ministering angels, sleeping at a tree (which has a white flower with maroon in the center - righteousness and purity surrounding the blood of sacrifice?), sleeping in a cave, going on a long journey to the mountain of God; V.15 - (NIV) "Go back the way you came" perhaps reminds us of Christ's return; Vss.11-12 - separated mountains (perhaps reminds of the split Mount of Olives Christ will stand on - Zech 14:3-5), earthquake and fire;  V.16 - the name "Jehu" means "Yah is he", "Nimshi" means "rescued, extricated", "Elisha" means "God is salvation, to whom God is salvation", "Shaphat" means "judge, judgment, he hath judged, judged" and "Abel-meholah" means "meadow of dancing" which may remind us of those judged and gleefully rescued from sin and death during the millenium; V.17 - divine messengers to destroy the wicked with the sword; V.18 - 7000 perhaps suggests a multitude of "7" which may remind us of God's covenant number and spiritual perfection of the preserved saints who kept God's covenant - the number "7000" may also remind us of the millenial day of rest; V.19 - the "12" yoke of plowing oxen perhaps remind us of governmental perfection and/or the 12 tribes of Israel in a land of millenial rest where swords (V.17) become plowshares (Mic 4:1-3).

ch 45 - This chapter relates to events recorded in Chapter 36. In Chapter 36 Jeremiah sent Baruch with the roll to the king. 45:3 tells us what Baruch said when he was given the task.

ch 46 - Whilst the majority of this chapter speaks of the way in which the Babylonians would conquer and over throw Egypt the prophet has words of comfort for Israel. 46:27 has 'fear not Jacob …' - the prophet has already spoken extensively of the restoration of the fortunes of Zion. Here he repeats that message when speaking of the punishment on Egypt.

45:3 So we see that Baruch was far from enthusiastic about taking the scroll to Jehoiakim - he feared for his life. But Jeremiah was unable to go, he was in prison. Clearly he went at the request of Jeremiah. Why this is recorded here and not at the time he went (Chapter 36) is a puzzle to me. Anyone got an answer?

46:7 In speaking of the Babylonians coming 'as a flood' against Egypt Jeremiah is echoing the way that Isaiah (8:7,8) spoke of the coming of the Assyrian against Jerusalem.

45:5 God saw in Baruch's reluctance a man who was concerned for honour in this life which was folly as the whole world of settled life in Jerusalem was to pass away. How concerned are we to have 'great things' in this world which passes away (1Cor 7:31)

46 Given that Jeremiah now turns his attention to the way in which Babylon would invade Egypt those who had fled to Egypt should have realised the folly of their actions.

Baruch the son of Neriah had heard every word of the prophecies of Jeremiah, and he believed them. As Jeremiah spoke, and Baruch copied out the words, he was astonished by what he heard. By now he would have been relatively settled in the land of Egypt. Maybe he had a wife, and possibly some children. He could have planted seeds maybe a month earlier, or have built a house to live in recently. He had just started to get settled after all the upheaval of the move from Judah.. and now Jeremiah was telling him it was all going to be taken away!

God's rebuke to Baruch through the mouth of Jeremiah is priceless. He highlights the illogical thinking which had brough Baruch to dispair of the situation. Baruch had been rejoicing in the things he had gathered, and the hope for more. He had started to associate himself with the idolatrous men and women around him, forgetting that God had spelled their doom before they even set off for Egypt (42:15-16). He had forgotten that they were living on borrowed time.

God gently reminds him that he is on the eve of a battle, and the battle is to be his own. In 45:5 God promises He will give Baruch his life as a "prey". The word means a booty, spoil, or prey taken in war. Spoil is always taken by the victor. God was about to destroy the people for the sake of Baruch, Jeremiah, and the other faithful. They were to be ridded of the evil of having friends who try to subtely take you away from God. God was reminding Baruch that this was his own fight, along with God and all the faithful. If God despised what the people were doing, then so should all His servants. The spoil of that battle was to be a life regained from the slippery slope and the pit that he was about to fall into, because he had started to make the same mistake that the others had. (42:14 compare 45:3,5)

Jer 45 of-course comes earlier than the recent incidents of the Jews going down into Egypt. At least 2 chapters give the same date, ie 4th year of Jehoiakim (Jer 24:1 and Jer 36:1).  It’s interesting that the same date as this is also given in Jer 46:2, but here it is the date of Pharaoh-necho’s defeat at Carchemish by Nebuchadrezzar. Important things were happening on the international front, as well as at home in Israel.

45:3,5 Baruch was rebuked for caring too much about the coming destruction of those things around him.  He was warned about hankering for the things of the world, and was given assurance that his life would be spared. 

The same applies to us.  We should not clamor for the things of the world, nor mourn their destruction.  We should be glad that Yahweh will spare our lives if we are faithful (1John 2:17; Rev 2:7; 3:21).

46:2 Jeremiah catalogs Egypt's defeat at Carchemish which occurred in 605 BC: then continues to prophesy about the forthcoming invasion and defeat of Egypt by Babylon. 

The invasion of Egypt would come 16 years after the fall of Jerusalem.  After the fall of Jerusalem, Nebuchadnezzar had gone against Tyre.  He spent 13 years on his campaign there, but came away with nothing.  For his troubles, Yahweh promised Nebuchadnezzar Egypt (Eze 29:17-20).

46:27,28 Yahweh utters a promise that, although He will punish His people for their sins, He will always leave a remnant (44:28).  He does this to: keep His covenant with Israel; to provide witnesses that His Word is true; for His Name's sake.

46  Maybe the nations round about would be looking at the way in which Babylon had overthrown Jerusalem and had no concerns at all for the plight of Israel. We know – Psa 137:7 - on at least one occasion Edom had rejoiced over Israel’s fate. But the promise to Abraham had been clear. Those who cursed Israel would be cursed. Gen 12:3.

45:4 So we see a part of Baruch’s message was to tell Israel that the things that God had built He was going to break down. In so saying he going to tell the people what an earlier prophet had said – Isa 5:5

The chapters of the Book of Jeremiah are not in Chronological order.  Also, there has been some sloppy compilation work.  For example, Chapter 45 clearly belongs at the end of Chapter 36.

46:13 Nebuchadnezzar had spent thirteen years laying siege to Tyre (598-585 BC). He received no reward from this siege, and so Yahweh promised Him Egypt instead (Eze 29:17-20).  Nebuchadnezzar invaded Egypt in 570 BC, sixteen years after the fall of Jerusalem.

46:9 The list of nations here indicates that when the Babylonians came against Egypt she sought help from her immediate neighbours – but it was all in vain

46:11 The term virgin, applied here to Egypt, indicates that up to this time, Egypt had not come under the rule of another nation. Egypt would not fully recover from the Babylonian invasion. They would become a base (KJV); lowly (ESV) nation, never to rule over anyone again (Eze 29:14,5).

46:20 One of the gods of Egypt was Apis who was in the shape of a bull.  And so, the heifer analogy is appropriate. The ESV gives a better sense than the KJV of vs.20,21, as the Babylonians are considered a biting fly which will disturb the heifer and the bullocks (Egyptian soldiers).

46:2 We have seen how some of those who were in Israel when the Babylonians took Jerusalem captive actually fled to Egypt against the word of Jeremiah - Jer 42:19. Jeremiah commences the list of nations round Israel who are going to be punished with Egypt. So those who fled there for safety would get a surprise!

'guides' 3807 paidagogos {pahee-dag-o-gos'}.
Consider how this word is used elsewhere. Galatians 3:24-25

from 3816 and a reduplicated form of 71; TDNT - 5:596,753; n m

AV - schoolmaster (2)

- instructor (1) [3]

1) a tutor i.e. a guardian and guide of boys. Among the Greeks and the Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood.

4:7 This verse demonstrates that none of us have any reason to glory over others. This is a continuation of the argument in chapter 3.

5:8 'Sincerity and Truth' quotes Joshua 24:8 where Joshua is calling for integrity in the context of idol worship when Israel are in the land having taken it. Appropriate for the brethren and sisters in Corinth. They have been saved out of Egypt and are to inherit the land but are liable to loose the reward because of their lifestyle.

4:13 In quoting Lamentations 3:45 Paul sees his persecution by the brethren in Corinth as similar to the way the Babylonians viewed Judah when she was taken captive by the Chaldeans. Surely the Corinthians would not wish to see themselves as viewing Paul in such a way?

5:13 'put away that wicked person' quotes Deuteronomy 21:21. From the use of this passage - See Deuteronomy 21:18-21 - and it's application here we see that not only is the man immoral but that he is stubborn also.

Paul considers the knowledge of the "mysteries of God" to be something that is God given. This means that if we have that knowledge, we can never boast in it, or hold ourselves in high esteem because of it. This is where the brothers in v6 were going wrong.

ch.5 - Do we apply v9-10 in our lives? Throughout the ministry of Jesus, he spent time with prostitutes and "sinners". Jesus preached to them, and in fact they were his most avid audience. Let us not be so repulsed by sin that we close ourselves off from those who need the message we bear most of all.

5:13 Whilst putting away the 'wicked person' might be viewed as the principle that must be upheld we must see that there was a reason for this. It is threefold. 

1 That the ecclesia be not tempted
2 That the principles of the truth be upheld
3 That the sinner might repent of hi actions.

We must always have these three points clear in our minds when dealing with problems in the church.

-If the nose becomes elevated it may be more difficult to observe the steps-

The second greatest commandment is to love your neighbor as yourself - Matt 22:39. Phil 2:3-4 - says we should do nothing out of selfish ambition or vain conceit , but in humility consider others better than ourselves. We are to look to the interests of others not just our own. 1Cor 8:1 - warns us that knowledge puffs up while love builds up. If we don't exercise great care in examining ourselves we can become vulnerable to the attitudes suggested in 1Cor 4:5,18,19 such as judging others, becoming arrogant/puffed up, abuse of power, etc.

4:20 Paul is saying, in modern parlance, that those who were puffed up were ‘all talk’. Words are cheap. Actions speak louder than words. We do well to remember that.

5:6 In saying ‘a little leaven leavened the whole lump’ Paul is not only highlighting the impact wrong behaviour has on fellowship at the table of the lord. He is also warning of the dangers of not dealing with a matter when it arises. In leaving the matter un resolved the ecclesia would have problems whenever there were other problems to deal with. If the ecclesia was to take a more Scriptural line with someone else the rejoinder from the aggrieved party could well be ‘you did not apply Scripture properly in a previous case, so why are you trying to do so now?’ In this we see a powerful warning for us now. It is important that we deal with problems scripturally whenever they arise.

5:7 This is the first of three references to the breaking of bead in this letter. The other two are 10:16, 11:23. This occurrence focuses on the effect that sinfulness affects ourselves. 10:16 focuses on our fellowship with God the use in 11:23 introduces a section which focuses on our fellowship with each other

5:12‘them that are without’ draws on Jesus’ words in Mark 4:11 so we understand that Paul s speaking of those who have no interest in the gospel.

5:1 The details of this situation are not clear.  Was the father alive at the time of this incident?  If he was not alive, were the son and his stepmother married?  Why wasn't the stepmother condemned along with her stepson?  Was the stepmother a heathen and not a believer? 

These are debateable questions, as we simply do not know the answers for sure.  There were non-believers who commented that marrying one's stepmother was not acceptable.  However, the practice was common among non-believers. 

The fact that the stepmother was not condemned would suggest that she was a non-believer, as Paul was only interested in the conduct of believers.  If that were the case, then the man was guilty of intimately connecting with an unbeliever, which was not acceptable (2Cor 6:14). 

If the father were alive, then adultery would have occurred.  The word used, in this verse, for fornication comes from the Greek word porneia whose meaning includes both adultery and incest.

4:1 There were those at Corinth who tried to discredit Paul. By presenting himself as a ‘steward’ he highlights his position as a servant which contrasted with those who opposed Paul. Their opposition was because they wanted to elevate themselves.

4:1 Paul's idea of mysteries is misunderstood by some churches. These churches claim that their clergy are the only ones to have the power to understand the mysteries of God.

These so-called fathers of the church ought to be obeyed as they have the divine authority.  Some even make the blasphemous claim that their church is a higher authority than the Bible. It is ironic that this system of worship is termed mystery (Rev 17:5).

The mysteries or secret things of God have been revealed (Rom 16:25,26).  They are readily available, for consultation by anyone, in the scriptures.

4:15,16 Paul is not setting himself up as a someone greater than his brethren.  He realized his humble position (4:9,10).  He was a spiritual leader to Timothy, but was in no way advocating a church hierarchy.  In fact Jesus' own words dispel such a notion (Matt 23:9).

4:5; 5:3 The Greek word for judge, here, and in most places in the New Testament, is krino.  It carries the judicial meaning of condemnation and also the meaning of discernment and decision making. For example, Acts 4:19 conveys discernment while Acts 13:46 shows (self) condemnation.

In Rom 14:13 the word is used twice; the first has the meaning of condemnation while the second the invitation to decide. And that pattern continues throughout the New Testament.

Thus, we are urged to judge in the sense of discernment and decision making, but not in condemnation. We are to leave that to the righteous judge when he returns (Acts 17:31; 2Tim 4:1; Heb 10:30).

4:9-11 Paul is making an allusion to the Roman arena where the noon-day spectacles involved gladiators who were completely defenceless, being naked and having no arms to defend themselves. They were cut asunder by others who had swords.

5:1 The have his father’s wife is recognized to mean have his father’s wife in marriage. That the man’s father was (probably) dead did not allow his son to marry his widow (even if the man were the woman‘s stepson) (forbidden under the Law, see Lev 18:18). The licentious lifestyle of Corinth might have turned a blind eye, but both Christian teaching and most Gentile laws would not accept the situation.

4:14 Paul’s objective at all times was reconciliation. His desire was to save others, not to shame them. This contrasted with those who were ‘puffed up’ as they sought to demean others which is an embarrassing experience.