1 Kings 19:4

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(4) Juniper tree.—A sort of broom, found abundantly in the desert. It has been noted that its roots were much prized for charcoal, the “coal” of 1Kings 19:6.

I am not better than my fathers.—The exclamation is characteristic. Evidently he had hoped that he himself was “better than his fathers” as a servant of God—singled out beyond all those that went before him, to be the victorious champion of a great crisis, “he, and he alone” (1Kings 18:22; 1Kings 19:10-14). Now he thinks his hope vain, and sees no reason why he should succeed when all who went before have failed. Why, he asks, should he live when the rest of the prophets have died?

Benson Commentary

1 Kings 19:4. He went a day’s journey into the wilderness — The vast wilderness of Arabia, wherein the Israelites wandered forty years. He durst not stay in Judah, though good Jehoshaphat reigned there, because he was allied to Ahab, and was a man of an easy temper, whom Ahab might circumvent, and either by force or art seize upon Elijah. He requested for himself — Hebrew, for his life, or his soul, that it might be taken away from his body. Or, with his soul, as it is Isaiah 26:9, that is, he desired it heartily or fervently; which he did, not only for his own sake, that he might be freed from his great fears and troubles; but especially from his zeal for God’s glory, which he saw was and would be dreadfully eclipsed by the relapse of the Israelites into idolatry, and by his death, if it should be procured by the hands of Jezebel, or of the worshippers of Baal; and therefore he wished to die in peace, and by the hand of God. And said, It is enough, now, O Lord — I have lived long enough for thy cause, and am not likely to do thee any more service; neither my words nor works are likely to do any good upon these unstable and incorrigible people. I am not better than my fathers — That I should continue, when other prophets who have gone before me have lost their lives.

Matthew Henry's Concise Commentary

19:1-8 Jezebel sent Elijah a threatening message. Carnal hearts are hardened and enraged against God, by that which should convince and conquer them. Great faith is not always alike strong. He might be serviceable to Israel at this time, and had all reason to depend upon God's protection, while doing God's work; yet he flees. His was not the deliberate desire of grace, as Paul's, to depart and be with Christ. God thus left Elijah 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. God knows what he designs us for, though we do not, what services, what trials, and he will take care that we are furnished with grace sufficient.

Barnes' Notes on the Bible

Elijah did not feel himself safe until he was beyond the territory of Judah, for Ahab might demand him of Jehoshaphat 1 Kings 18:10, with whom he was on terms of close alliance 1 Kings 22:4. He, therefore, proceeds southward into the desert, simply to be out of the reach of his enemies.

A juniper-tree - The tree here mentioned רתם rethem is not the juniper but a species of broom (Genista monosperma), called "rethem" by the Arabs, which abounds in the Sinaitic peninsula. It grows to such a size as to afford shade and protection, both in heat and storm, to travelers.

Requested for himself that he might die - Like Moses and Jonah (marginal references). The prophet's depression here reached its lowest point. He was still suffering from the reaction of overstrained feeling; he was weary with nights and days of travel; he was faint with the sun's heat; he was exhausted for want of food; he was for the first time alone - alone in the awful solitude and silence of the great white desert. Such solitude might brace the soul in certain moods; but in others it must utterly overwhelm and crush. Thus the prophet at length gave way completely - made his prayer that he might die - and, exhausted sank, to sleep.

I am not better than my fathers - i. e., "I am a mere weak man, no better nor stronger than they who have gone before me, no more able to revolutionize the world than they."

Jamieson-Fausset-Brown Bible Commentary

1Ki 19:4-18. He Is Comforted by an Angel.

4-18. went a day's journey into the wilderness—on the way from Beer-sheba to Horeb—a wide expanse of sand hills, covered with the retem (not juniper, but broom shrubs), whose tall and spreading branches, with their white leaves, afford a very cheering and refreshing shade. His gracious God did not lose sight of His fugitive servant, but watched over him, and, miraculously ministering to his wants, enabled him, in a better but not wholly right frame of mind, by virtue of that supernatural supply, to complete his contemplated journey. In the solitude of Sinai, God appeared to instruct him. "What doest thou here, Elijah?" was a searching question addressed to one who had been called to so arduous and urgent a mission as his. By an awful exhibition of divine power, he was made aware of the divine speaker who addressed him; his attention was arrested, his petulance was silenced, his heart was touched, and he was bid without delay return to the land of Israel, and prosecute the Lord's work there. To convince him that an idolatrous nation will not be unpunished, He commissions him to anoint three persons who were destined in Providence to avenge God's controversy with the people of Israel. Anointing is used synonymously with appointment (Jud 9:8), and is applied to all named, although Jehu alone had the consecrated oil poured over his head. They were all three destined to be eminent instruments in achieving the destruction of idolaters, though in different ways. But of the three commissions, Elijah personally executed only one; namely, the call of Elisha to be his assistant and successor [1Ki 19:19], and by him the other two were accomplished (2Ki 8:7-13; 9:1-10). Having thus satisfied the fiery zeal of the erring but sincere and pious prophet, the Lord proceeded to correct the erroneous impression under which Elijah had been laboring, of his being the sole adherent of the true religion in the land; for God, who seeth in secret, and knew all that were His, knew that there were seven thousand persons who had not done homage (literally, "kissed the hand") to Baal.

Matthew Poole's Commentary

Into the wilderness; the vast wilderness of Arabia. He durst not stay in Judah, though good Jehoshaphat reigned there, because he was allied to Ahab, and was a man of an easy temper, whom Ahab might circumvent, and either by force or art seize upon Elijah.

For himself, Heb. for his life, or his soul, that it might be taken away from his body. Or, with his soul, as it is Isaiah 26:9, i.e. he desired it heartily or fervently. Which he did, not only for his own sake, that he might be freed from his great fears and troubles; but especially from his zeal for God’s glory, which he saw was and would be dreadfully eclipsed by the relapse of the Israelites into idolatry, and by Elijah’s death, if it should be procured by the hands of Jezebel, or of the worshippers of Baal; and therefore he wished to die in peace, and by the hand of God.

It is enough; I have lived long enough for thy service, and am not like to do thee any more service; neither my words nor works are like to do any good upon these unstable and incorrigible people.

I am not better than my fathers, that I should continue in life, when other prophets who have gone before me have lost their lives by Jezebel, or other persecutors.

Gill's Exposition of the Entire Bible

But he himself went a day's journey into the wilderness,.... Of Paran, which began near Beersheba, and was the wilderness of Arabia, in which the Israelites were near forty years; this day's journey carried him about twenty miles from Beersheba southward, as the above writer reckons:

and came and sat down under a juniper tree; Abarbinel supposes that Elijah chose to sit under this tree, to preserve him from venomous creatures, which naturalists say will not come near it; and Pliny (o) indeed observes, that it being burnt will drive away serpents, and that some persons anoint themselves with the oil of it, for fear of them; and yet Virgil (p) represents the shade of a juniper tree as noxious; hence some interpreters take this to be a piece of carelessness and indifference of the prophet's, where he sat:

and he requested for himself that he might die; for though he fled from Jezebel to preserve his life, not choosing to die by her hands, which would cause her prophets to exult and triumph, yet was now desirous of dying by the hand of the Lord, and in a place where his death would not be known:

it is enough, now, O Lord, take away my life; intimating that he had lived long enough, even as long as he desired; and he had done as much work for God as he thought he had to do; he supposed his service and usefulness were at an end, and therefore desired his dismission:

for I am not better than my fathers that he should not die, or live longer than they; but this desire was not like that of the Apostle Paul's, but like that of Job and of Jonah; not so much to be with God and Christ, as to be rid of the troubles of life.

(o) Nat. Hist. l. 24. c. 8. (p) "Juniperi gravis umbra----" Bucol. Eclog. 10. ver. 76.

Geneva Study Bible

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, {c} take away my life; for I am not better than my fathers.

(c) It is so hard to control our impatience in affliction, that the saints could not overcome the same.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

4. a day’s journey into the wilderness] The wilderness here spoken of is the desert of Paran, through which the Israelites had of old wandered from Egypt toward the promised land.

under a juniper tree] The LXX. merely represents the Hebrew name רֹתֶם by a transliteration ὑποκάτω Ραθμέν. The plant is one of the broom kind. It was stout enough to be used for fuel (Psalm 120:4), and in time of famine its roots could be eaten (Job 30:3-4). The last quoted passage marks it as a tree growing in the wilderness. The Hebrew says literally ‘one juniper tree,’ and thus depicts for us the desolate country just on the borders of the wilderness.

that he might die] The prophet had probably had some hope that Ahab would disown the idolatrous worship after the scene on Carmel and the destruction of the priests. Now he sees that the influence of Jezebel is as strong as ever, and the result is deep despondency and a longing to be removed from the struggle.

I am not better than my fathers] Elijah had probably reached a ripe age, and thinking his labours all fruitless, prays for removal. While there was work to be done, and as he thought, hope of success, he was a willing servant. It is only in the dark moment of seeming failure that his natural feeling of having wrought no reform, such as he longed for, wrings from him the cry in the text. We must not deem Elijah to blame for this feeling. The way in which God sent him comfort and sustenance shews us that the prophet’s conduct was not such as to merit rebuke. See a noble sermon on ‘Elijah’ by the late F. W. Robertson. Sermon VI. Second Series.

Pulpit Commentary

Verse 4. - But he himself went a day's journey into the wilderness [Cf. Genesis 21:14, 21; Jeremiah 9:2; Revelation 12:6. Beer-sheba stands on the fringe of the desert of Et-Tih. It was not for the sake of security alone that the prophet plunged into the "great and terrible wilderness." It is probable that from the first, "Horeb, the mount of God," was in his thoughts. He may well have seen that he was destined to be a second Moses; that he was raised up to assert and enforce the covenant of which Moses was the mediator. We have seen already that he cites the words spoken to Moses at the bush (1 Kings 18:36); that to him as to Moses there was granted an apparition of fire; we now find him rejected as Moses had been before him (Acts 7:25, 35). How natural that, like Moses, he should flee into the land of Midian, to the place where God had spoken With Moses face to face. Wordsworth reminds us that the Jewish Church, by its cycle of lessons, suggests a comparison between the Law Giver and the Law Restorer], and came and sat down under a [Heb. one; see note on 1 Kings 13:11] juniper tree [The רֹתֶם, here found with a feminine numeral (Keri, masculine), in ver. 5 with a masculine, is not the juniper, but the plant now known to the Arabs as retem, i.e., the broom (genista monosperma, or G. raetam), "the most longed for and most welcome bush of the desert, abundant in beds of streams and valleys, where spots for camping are selected, and men sit clown and sleep in order to be protected against wind and sun" (Robinson, Pal. vol. 1. p. 203). It does not, however, afford a complete protection (Thomson, L. and B. vol. 2. pp. 436, 437). Every traveller remarks on its abundance in the desert; it gave a name, Rithmah, to one of the stations of the Israelites (Numbers 33:18. Cf. Stanley, S. and P. pp. 20, 79). Its roots are still used by the Bedouin, for the manufacture of charcoal (cf. Psalm 120:4, "coals of rethern"), which they carry to Cairo]: and he requested for himself [Heb. asked as to his life, accusative of reference] that he might die [Again like Moses, Numbers 11:15; Exodus 32:32]; and said, It Is enough [or, Let it be enough. LXX. ἱκανούσθω. See note on 1 Kings 12:28]; now, O Lord, take away my life ["Strange contradiction! Here the man who was destined not to taste of death, flees from death on the one hand and seeks it on the other." Kitto]; for I am not better than my fathers. [These words clearly reveal the great hopes Elijah had formed as to the result of his mission, and the terrible disappointment his banishment had occasioned him. Time was when he had thought himself a most special messenger of Heaven, raised up to effect the regeneration of his country. He now thinks his work is fruitless, and he has nothing to live for longer. Keil concludes from these words that Elijah was already of a great age, but this is extremely doubtful.] 1 Kings 19:4

Keil and Delitzsch Biblical Commentary on the Old Testament

But when Elijah saw (ויּרא), sc. how things stood, or the audacity of Jezebel, from which the failure of his work was evident, he rose up and went to Beersheba in Judah, i.e., Bir-seba on the southern frontier of Canaan (see at Genesis 21:31). The expression ליהוּדה אשׁר, "which to Judah," i.e., which belonged to the kingdom of Judah, for Beersheba was really allotted to the tribe of Simeon (Joshua 19:2), is appended not merely as a geographical indication that Elijah went outside the land, but to show that he meant to leave the kingdom of Israel, the scene of his previous labours, just as Jeremiah in a similar internal conflict gave utterance to the wish that he could leave his people, if he had but a lodging-place in the wilderness (Jeremiah 9:2). ויּרא is not to be altered into ויּירא, et timuit, after the lxx and Vulg., notwithstanding the fact that some Codd. have this reading, which only rests upon an erroneous conjecture. For it is obvious that Elijah did not flee from any fear of the vain threat of Jezebel, from the fact that he did not merely withdrawn into the kingdom of Judah, where he would have been safe under Jehoshaphat from all the persecutions of Jezebel, but went to Beersheba, and thence onwards into the desert there to pour out before the Lord God his weariness of life (1 Kings 19:4).

ילך אל־נפשׁו, he went upon his soul, or his life, i.e., not to save his life (as I once thought, with many other commentators), for his wish to die (1 Kings 19:4) is opposed to this; but to care for his soul in the manner indicated in 1 Kings 19:4, i.e., to commit his soul or his life to the Lord his God in the solitude of the desert, and see what He would determine concerning him.

(Note: G. Menken (christl. Homil. b. den Proph. Elias, p. 231) has given the following admirable explanation of אל נפשו fo so far as the sense is concerned: "For conscience sake, from conviction, out of obligation, not from fear. After all his former experience, and from the entire relation in which Elijah stood to God, it was impossible that he should be afraid, and not be firmly convinced that the God who had shut up heaven at his word, who had supplied him with bread and flesh for a whole year in the desert through the medium of ravens, who had supported him miraculously for years in a foreign land through the medium of a poor widow, who had concealed and rescued him for three years and a half from the search of the king, who had accredited and honoured him in the sight of all the people as His servant, who had given an immediate answer to his prayer for rain, could also defend him in this extremity, and rescue him from this danger, if such should be His will.")

- He left his servant in Beersheba, while he himself went a day's journey farther into the desert (Paran), not merely because he was so filled with weariness of life in his dark oppression, that he thought he should have no further need of his servant, and therefore left him behind in Beersheba, but that he might pour out his heart before God alone in the desert and yield himself up to His guidance. For however unquestionably his lamentation in 1 Kings 19:4, for example, expresses a weariness of life, this merely indicates the feeling which had taken possession of his soul after a day's journey in the barren desert. And even there he lays his wish to die before God in prayer; so that this feeling is merely to be regarded as one result of the spiritual conflict, which is bodily exhaustion had now raised to a height that it cannot have reached when he was in Beersheba. If, therefore, he did not start with the intention of making a pilgrimage to Horeb, he had certainly gone into the desert for the purpose of seeing whether the Lord would manifest His mercy to him, as He had formerly done to His people under Moses, or whether He would withdraw His hand entirely from him. After a day's journey he sat down under a רתם (construed here as a feminine, in 1 Kings 19:5 as a masculine), a species of broom (genista Retem in Forskl), which is the finest and most striking shrub of the Arabian desert, growing constantly in the beds of streams and in the valleys, where places of encampment are frequently selected for the sake of the shelter which they afford by night from the wind and by day from the sun (Rob. Pal. i. 299). למוּת...ויּשׁאל: and wished that his soul might die (a kind of accusative with infinitive; see Ewald, 336, b.), and said, עתּה רב, "Enough now; take, Lord, my soul, for I am not better than my fathers;" i.e., I have worked and endured enough, and deserve no longer life than my fathers. From this it appears that Elijah was already of a great age.