Ahab called Obadiah— The Jews have many strange stories respecting Obadiah, very little to be relied upon. It is plain from what he says to Elijah, that he was a truly religious man, who worshipped God alone, and had a singular affection for his servants; enough, one would think, to have made Ahab discard, if not persecute him, had he not found him so highly useful in the management of his domestic affairs, as to connive at his not worshipping Baal or the calves.
REFLECTIONS.—1st, When Israel seemed on the verge of ruin, God graciously interposed, and sent his prophet back to save them. We have
1. The distress to which they were reduced. Famine now stalked through the land, the parched ground yielded no food, and the lowing herds sunk down at the dry brook for want of water. To save, if possible, the few beasts that were left, Ahab with Obadiah goes on a progress through the land, to see if peradventure some grass might be found. But while the country groaned under drought, a worse famine afflicted it than that of bread or water, even a famine of the word of the Lord. The cruel Jezebel, madly attached to her idols, and more enraged, instead of humbled, under this judgment, since Elijah is not found, wreaks her vengeance on his brethren, slaying the prophets who were yet trained up in the ancient schools, and cleaved to the true religion. Nor had any escaped but for the piety of Obadiah, a great good man, even from his youth, in the worst of days, and amidst the abominations of such a court. To screen them from her fury, he hid one hundred in two caves, and fed them with bread and water; dangerous as the attempt might have proved to himself, if discovered, and expensive as in such a season even this provision must have been. Note; (1.) A fruitful land God maketh barren, for the iniquity of those who dwell therein. (2.) Judgments enrage instead of humbling the heart of the impenitent. (3.) The greatest misery a land can groan under is, the expulsion of God's prophets. (4.) The few faithful have ever been, and ever will be, more or less, a persecuted people. (5.) Few great men are good men, and in a corrupt court piety is least to be expected: yet God has his chosen vessels in the worst times and most dangerous places; even Nero's house and Ahab's court admit of exceptions. (6.) No danger must deter, nor expence be spared, where God's suffering cause demands our help, and claims our protection. (7.) When matters seem most desperate, God can and often does, raise up for his suffering ministers and people powerful and faithful friends.
2. God now enjoins Elijah to return to Samaria. Eagerly had Ahab sought him through all the tribes and neighbouring people, and by an oath engaged them to send him back, if he were found among them. But God had hid him, and Ahab sought in vain. Three years and six months the famine had lasted; but the time is come when God will give rain, and Elijah is bidden to shew himself to Ahab.
2nd, We have the interview between the wicked king and the holy prophet, where each appears in character.
1. Ahab, with insolent pride and abuse, accords him as the troubler of Israel. Note; (1.) It is no unusual thing to misrepresent God's zealous ministers as enemies to the state. (2.) They who are the messengers of the best tidings, the impenitent brand as their troublers.
2. Elijah boldly retorts the accusation, and bids him see the troubler of Israel in the worshipper of Baalim. He designed their peace, even in his warnings, whilst Ahab provoked the judgment by his sins. To prove this, he desires a convention of the people to Carmel, with the prophets of Baal, and there it shall appear to what cause the want of rain is to be ascribed. Note; (1.) When duty calls, we must not fear the faces of kings. (2.) They are troublers of a land, whose sins provoke God's anger against it.
3. Ahab consents, curious perhaps to know the issue of this controversy between Elijah and the prophets of Baal; at least, desirous of rain on any terms, which he despaired of, but from Elijah's word.