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주석[매튜 헨리] — 열왕기상 19장 · 엘리야의 도피와 재소명

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Elijah's Flight from Jezebel. . 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 ( 1 Kings 19:1 ; 1 Kings 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, 1 Kings 18:4 ; 1 Kings 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 ( 1 Kings 19:2 ; 1 Kings 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, Exodus 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, 1 Kings 19:3 ; 1 Kings 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 ( 1 Kings 17:3 ; 1 Kings 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, 1 Kings 19:4 ; 1 Kings 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 ( 1 Kings 19:2 ; 1 Kings 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 ( 1 Kings 19:5 ; 1 Kings 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 ( 1 Kings 19:6 ; 1 Kings 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, 1 Kings 19:5 ; 1 Kings 19:7 . 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, Genesis 16:13 . 7. He was carried, in the strength of this meat, to Horeb, the mount of God, 1 Kings 19:8 ; 1 Kings 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, 1 Kings 19:7 ; 1 Kings 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. return to ' Top of Page ' <a name="verses-9-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1ki-19-1, bible-text/1ki-19-2, bible-text/1ki-19-3, bible-text/1ki-19-4, bible-text/1ki-19-5, bible-text/1ki-19-6, bible-text/1ki-19-7, bible-text/1ki-19-8

Source

아합은 엘리야가 한 모든 일과 그가 바알의 선지자들을 칼로 죽인 것을 이세벨에게 낱낱이 고했다(1절). 카르멜 산에서 하나님의 영광이 이토록 공개적이고 분명하게 나타나고, 엘리야의 명예가 세워지며, 바알 선지자들이 수치를 당하고, 온 백성이 확실한 답을 얻은 뒤에는, 기도로 하늘에서 불과 물을 끌어내려 백성에게 은혜를 베푼 엘리야를 따라 모든 이가 한 마음으로 이스라엘의 하나님을 경배하리라 기대할 수 있었다. 그러나 현실은 전혀 달랐다. 하나님께서 높이신 자가 오히려 무시당하고, 그를 향한 존경이나 보살핌도 없으며, 오히려 이스라엘 땅이 그에게 너무 뜨거운 곳이 되어버렸다.

**1. 아합이 이세벨을 충동했다.** 왕비였지만 실질적인 섭정이나 다름없던 이 여인은 왕과 나라를 마음대로 주무르는 지배적인 여인이었다. 아합은 양심의 가책 때문에 직접 엘리야를 박해할 수 없었으나, 이세벨에게 엘리야가 한 모든 일을 알렸다(1절). 그는 하나님께서 하신 일을 말한 것이 아니라 엘리야가 한 일만을 고했는데, 마치 엘리야가 주술로 하늘에서 불을 끌어내린 것처럼 보이게 하려는 듯했다. 특히 그는 선지자들이 죽임당한 것을 이세벨이 격분하도록 부각시켰는데, 바알의 선지자들을 마치 유일한 진짜 선지자들인 양 '선지자들'이라 불렀다. 그는 이세벨이 하나님의 선지자들을 죽인 것(18:4)에 대한 정당한 응보임을 전혀 언급하지 않았다. 스스로 악을 행할 수 없을 때 다른 이를 부추기는 자도, 마치 자신이 직접 한 것과 같이 책임을 져야 한다.

**2. 이세벨은 엘리야에게 위협의 전갈을 보냈다(2절).** 그녀는 이십사 시간 안에 엘리야를 죽이겠다고 맹세하며 저주를 불렀다. 무언가가 지금 당장 그것을 막고 있지만, 그녀는 반드시 해치우겠다고 결심한다. 육적인 마음은 자신을 복종시켜야 할 것들로 인해 오히려 하나님께 더욱 완악해지고 분개한다. 그녀는 자기 신들로 맹세하며 광분한 자처럼 저주했다. 잔인함과 자신감은 박해자들 안에서 자주 함께 나타난다. "나는 쫓아가리라, 따라잡으리라"(출 15:9). 그러나 왜 그녀는 그에게 미리 전갈을 보내 도망칠 기회를 주었는가? 그가 도망하지 않을 만큼 담대하다고 생각했는가, 아니면 자신이 너무 두려운 존재라 막을 수 있다고 여겼는가? 아니면 분노에 사로잡혀 어리석어진 것이 특별한 섭리였는가? 나는 그녀가 온 백성이 엘리야를 위대한 선지자로 여기므로 그를 건드리지 못하고, 그를 겁주어 쫓아버리려 했을 뿐이라고 생각한다. 그녀의 위협에 맹세와 저주를 덧붙인 것은, 그녀가 진심으로 그를 죽이려 했다는 증거가 아니라, 그가 그렇게 믿게 만들려 했다는 증거일 뿐이다.

**3. 엘리야는 크게 두려워하여 생명을 구해 도망쳤다(3절).** 우리가 그를 칭찬할 수 있겠는가? 그럴 수 없다. 얼마 전 아합과 바알의 선지자들을 모두 맞섰던 용기는 어디 갔는가? 하늘의 불이 내려올 때 제물 곁에 꿋꿋이 서 있던 그가, 오만하고 성급한 여인 한 명의 공허한 위협에 떨고 있다. "주님, 사람이 무엇이옵니까!" 위대한 믿음도 항상 똑같이 강하지는 않다. 그는 이 시기에 이스라엘에게 크게 유익할 수 있었고, 하나님의 일을 하는 동안 하나님의 보호를 충분히 의지할 이유가 있었는데도 도망쳤다. 하나님께서 전에 위험할 때 숨으라고 하셨기에(17:3) 이번에도 그렇게 해도 된다고 생각했을 것이다.

**4. 브엘세바에서 그는 광야로 하루 길을 더 들어갔다.** 브엘세바는 이스르엘에서 멀리 떨어져 있고 여호사밧이 다스리는 선한 왕의 영토 안에 있어 충분히 안전했다. 그러나 위험권을 벗어났음에도 두려움이 뒤따르는 것처럼, 그는 그곳에서도 쉬지 못하고 광야 한가운데로 더 들어갔다. 그러나 아마도 그는 안전 때문만이 아니라 세상에서 완전히 물러나 하나님과 더 깊이 교제하기 위해 그곳으로 떠났을 것이다. 그는 하인을 브엘세바에 남겨 두어 광야에서 홀로 있었는데, 아브라함이 산 아래 종들을 남기고 올라가 하나님을 예배한 것처럼, 또한 그리스도께서 겟세마네에서 제자들에게서 물러나신 것처럼, 혹은 어리고 연약한 하인을 광야의 고난에 노출시키지 않으려 했기 때문일 것이다. 우리는 이처럼 우리 아래에 있는 자들의 형편을 살펴야 한다.

**5. 지쳐버린 그는 짜증을 내며(마치 졸린 어린아이처럼) 죽기를 바랐다(4절).** 그는 목숨을 구해 달라고(원문 난외주) 즉 죽게 해 달라고 구했으니, 선한 사람에게 몸의 죽음은 영혼의 생명이기 때문이다. 그러나 그것이 그가 죽기를 바란 이유는 아니었다. 이는 "떠나 그리스도와 함께 있고자 하는" 바울의 의도적인 은혜의 소망이 아니라, 욥처럼 부패한 감정에서 나온 격정적인 소원이었다. 이렇게 죽기에 급한 자들은 정작 죽을 준비가 되어 있지 않다. 이세벨이 그의 죽음을 맹세했는데, 그도 화가 나서 죽기를 기도한다. 죽음에서 죽음으로 달려가지만, 차이가 있다. 그는 자비가 크신 주님의 손에 죽기를 바랐지, 이세벨의 위협대로 사람의 손에 죽으려 하지 않았다. 바알의 선지자가 죽듯이 죽어, 바알 숭배자들이 그들의 신이 하나님보다 강하다며 하나님을 비방할 빌미를 주고 싶지 않았던 것이다. 그는 "충분합니다. 나는 충분히 행하고 충분히 고난을 당했습니다. 살아가는 것이 지겹습니다"라고 호소한다. 또한 "나는 내 조상보다 나을 것이 없습니다. 그들보다 짐을 더 잘 감당하지 못하니, 그들보다 더 오래 짐을 짊어져야 할 이유가 없지 않습니까"라고 호소한다. 그러나 이것이 저 위대한 엘리야 나의 주가 맞는가? 하나님께서 그를 스스로에게 내버려 두심으로, 그가 담대하고 강할 때는 주님과 그분의 능력의 힘 안에서 그러했고, 스스로는 조상이나 형제들보다 나을 것이 없음을 드러내신 것이다.

**6. 하나님께서는 천사를 통해 그가 스스로 뛰어들어 필요와 위험 속에 처하게 된 그 광야에서 그를 먹이셨다(5-6절).** 하나님께서 자신의 고집스러운 자녀들을 그들이 마땅히 받아야 할 것보다 얼마나 더 좋게 대하시는가! 엘리야는 성미를 부려 죽기를 원했다. 하나님께서는 그를 필요로 하지 않으셨지만, 그를 더 쓰시고 영화롭게 하실 계획이었으므로 천사를 보내 그를 살리셨다. 우리가 어리석게 감정에 치우쳐 구하는 것을 하나님께서 그대로 허락하셨다면, 우리의 형편은 때로 얼마나 나빠졌겠는가! 죽기를 기도한 뒤 그는 누워 잠들었는데(5절), 아마도 잠자다가 다시 깨어나지 않기를 바랐을 것이다. 그러나 잠에서 깨어나 보니, 불 위에 구운 과자와 머리맡에 물 한 병이 있었다(6절). 더 놀라운 것은 그를 지키고 그가 잠들었을 때 지켜보다가 두 번 불러 먹을 것을 준비한 천사가 있었다는 사실이다(5, 7절). 사람의 무정함도 천사들의 섬김으로 충분히 보상받을 수 있었다. 이렇게 공급을 받았으니, 이세벨의 상에서 먹은 바알 선지자들보다 더 잘 먹었다고 생각할 이유가 있었다. 하나님의 자녀들이 어디에 있든, 아버지의 땅 위에 있는 것처럼 아버지의 눈과 돌보심 아래에 있다. 광야에서 길을 잃을 수는 있어도 하나님께서 그들을 잃으신 것은 아니다. 그곳에서도 하갈처럼 "나를 살피시는 하나님"을 바라볼 수 있다(창 16:13).

**7. 그는 이 음식의 힘으로 하나님의 산 호렙까지 나아갔다(8절).** 아마도 자신의 의도를 넘어 성령께서 그곳으로 이끄셨을 것이다. 모세가 하나님과 교제한 바로 그 장소에서 교제하게 하시고, 모세를 통해 주어진 율법을 자신이 다시 일으키게 하시려는 것이었다. 천사가 두 번째로 먹으라고 한 것은 앞에 놓인 여행이 너무 길기 때문이었다(7절). 하나님께서는 우리를 위해 계획하신 것이 무엇인지 우리가 모를 때에도 아신다. 어떤 섬김과 시련이 앞에 놓여 있는지 아시고, 우리가 예지력 부족으로 스스로 준비하지 못할 때에도 우리를 위해 충분한 은혜로 준비시켜 주신다. 항해를 정하시는 분이 배에 그에 맞는 식량을 공급하신다. 하나님께서 엘리야를 살리기 위해 얼마나 다양한 방법을 쓰셨는지 보라. 까마귀로 여러 끼니를 먹이시고, 천사로 먹이시고, 이제는 사람이 떡만으로 사는 것이 아님을 보이시려 사십 일 동안 음식 없이 그를 살리셨다. 쉬거나 자는 것도 아니고 광야를 계속 헤매는 동안, 이스라엘이 광야를 방황한 40년에 해당하는 날 동안, 그는 음식이 필요하지도 않고 원하지도 않았다. 그 장소는 분명 만나를 생각나게 하여, 하나님께서 여기서도 자신을 붙들어 주시고, 이스라엘처럼 불평하고 믿음 없이 굴었지만, 결국 그들을 여기서 데리고 나오신 것처럼 자신도 이끌어 내실 것이라는 소망을 가지게 했을 것이다.

원주석

1~21절 카드 ↗

F I R S T K I N G S CHAP. XIX. 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, 1 Kings 19:1-3 . II. How he was met, in his banishment, by the favour of God, his covenant-friend. 1. How God fed him, 1 Kings 19:4-8 . 2. How he conversed with him, and manifested himself to him ( 1 Kings 19:9 ; 1 Kings 19:11-13 ), heard his complaint ( 1 Kings 19:10-14 ), directed him what to do ( 1 Kings 19:15-17 ), and encouraged him, 1 Kings 19:18 . III. How his hands were strengthened, at his return out of banishment, by the joining of Elisha with him, 1 Kings 19:19-21 . return to ' Top of Page ' <a name="verses-1-8" class="com-number"

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앞 장에서 우리는 엘리야가 이스르엘 입구에 서 있는 모습, 곧 여전히 공개적으로 활동하며 온 백성의 시선을 한 몸에 받는 장면을 보았다. 이 장에서 그는 다시 모습을 감추고 은둔 속으로 내몰린다. 그 시기는 그가 가장 필요한 때였으나, 우리는 이를 이스라엘 백성이 개혁에 진실하지 못하고 금방 돌이킨 것에 대한 하나님의 징벌로 이해해야 한다. 백성이 배우려 하지 않을 때 하나님께서 그들의 교사들을 구석으로 물러나게 하시는 것은 정당한 처사이다.

이 장에서 살펴볼 내용은 다음과 같다.

첫째, 엘리야는 원수 이세벨의 악의로 인해 추방을 당한다(1-3절). 둘째, 추방 중에 그는 언약의 친구이신 하나님의 은혜로 보살핌을 받는다. 하나님께서 그를 먹이시고(4-8절), 그와 교제하시며 자신을 나타내시고(9, 11-13절), 그의 탄식을 들으시며(10, 14절), 할 일을 지시하시고(15-17절), 위로하신다(18절). 셋째, 추방에서 돌아올 때 엘리사가 그와 합류함으로써 그의 손이 강해진다(19-21절).

원주석

9~18절 카드 ↗

Elijah's Converse with God. . 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, Exodus 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, Jeremiah 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 the 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, Hebrews 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? Psalms 139:7-10 , c. 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, Revelation 1:9 . The question God puts to the prophet it, What doest thou here, Elijah? 1 Kings 19:9 ; 1 Kings 19:9 , and again 1 Kings 19:13 ; 1 Kings 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? Nehemiah 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 ( 1 Kings 17:1-24 ; 1 Kings 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 ( 1 Kings 19:10 ; 1 Kings 19:10 ), and repeated, in answer to the same question, 1 Kings 19:14 ; 1 Kings 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, Romans 11:2 ; Romans 11:3 . He had often been, of choice, their advocate, but now he is necessitated to be their accuser, before God. Thus John 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 ( 1 Kings 18:4 ; 1 Kings 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, 1 Kings 19:11 ; 1 Kings 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 ( Psalms 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, 1 Kings 19:12 ; 1 Kings 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, Isaiah 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 ( Hebrews 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 Hebrews 12:18-24 , c. 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 ( 1 Kings 19:14 ; 1 Kings 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 ( 1 Kings 19:4 ; 1 Kings 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 ( 1 Kings 19:15 ; 1 Kings 19:15 ), Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office ( 1 Kings 19:16 ; 1 Kings 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, 1 Kings 19:17 ; 1 Kings 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 ( 2 Kings 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 Jeremiah 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, Isaiah 11:4 ; 2 Thessalonians 2:8 ; Hosea 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 ( 1 Kings 19:18 ; 1 Kings 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 ( Romans 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, Romans 11:5 ; Romans 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, Revelation 7:4 . 4. God's faithful ones are often his hidden ones ( Psalms 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. return to ' Top of Page ' <a name="verses-19-21" class="com-number"

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엘리야는 하나님의 산이라 불리는 호렙 산의 한 굴에 이르러 거기 머물렀다. 이곳은 하나님께서 전에 자신의 영광을 나타내신 산이다. 모세가 하나님께서 지나가시며 그 이름을 선포하실 때 숨겨진 바로 그 굴, 혹은 반석 틈이었을 것이다(출 33:22). 엘리야가 왜 여기에 머물게 되었는지 정확히 알 수 없으나, 우울함을 달래려 했거나, 율법이 주어지고 수많은 위대한 일이 일어난 그 유명한 장소를 보며 믿음과 헌신을 새롭게 하려 했을 것이다. 또는 모세가 하나님을 만난 그곳에서 하나님을 만나기를 소망했거나, 개혁을 싫어하는 이스라엘 백성을 버리는 표시였을 것이다. 후자의 경우 예레미야의 소원과 일치한다(렘 9:2). 혹은 그 밖에 어디서도 안전하다고 느끼지 못했기 때문이었을 수도 있다. 사도는 이 선한 사람이 처한 고난을 히브리서 11:38에서 언급한다. "그들은 광야와 산과 동굴과 땅의 구멍에서 방랑했습니다."

**하나님의 방문과 질문(9-10절).** "여호와의 말씀이 그에게 임했다." 우리는 하나님의 눈과 팔과 말씀이 미치지 않는 곳으로 갈 수 없다. "내가 주의 영을 피해 어디로 가겠습니까"(시 139:7-10). 하나님께서는 자신으로 인해 사람들 사이에서 추방당한 자들을 찾아내시고 인정하시며 영원한 사랑으로 모으신다. 요한은 밧모 섬 유배지에서 전능자의 환상을 보았다(계 1:9).

하나님께서 선지자에게 하신 질문 "엘리야야, 네가 여기서 무엇을 하고 있느냐"(9, 13절)는 책망이다. 첫째, 도망친 것에 대한 책망이다. "이 멀리까지 무엇하러 왔느냐? 이세벨을 피해 도망치느냐? 전능한 능력의 보호를 믿을 수 없더냐?" '너'라는 대명사에 강세를 두어 보라. "너! 그 위대한 사람, 그 위대한 선지자, 결단력으로 유명한 너가 이처럼 나라를 버리고 자리를 이탈하는냐?" 이 비겁함은 다른 사람에게는 덜 나쁘게 보일 수 있었지만, 엘리야에게는 나쁜 모범이었다. "나 같은 사람이 도망쳐야 하겠느냐"(느 6:11). 전나무들이 이처럼 흔들리면, 백향목은 어떻겠는가. 둘째, 여기 머무르는 것에 대한 책망이다. "네가 이 굴에서 무엇을 하고 있느냐? 이런 곳이 주님의 선지자가 묵을 만한 곳이냐? 공공의 필요가 이처럼 큰데 이처럼 물러날 때가 맞느냐?" 이전에 하나님께서 엘리야를 보내신 은둔에서 그는 사르밧의 가난한 과부에게 복을 끼쳤지만, 여기서는 선을 행할 기회가 없었다. 우리 자신이 우리 자리에 있는지, 의무의 길 위에 있는지 자주 돌아보아야 한다.

**엘리야의 보고(10, 14절).** 그는 두 번 같은 답변을 반복했다. 첫째, 그는 자신의 후퇴를 해명하며, 이것이 열정의 결여가 아니라 성공에 대한 절망에서 비롯된 것임을 밝힌다. 하나님과 자신의 양심이 증거하듯, 희망이 있는 한 그는 만군의 하나님 여호와를 위해 심히 열심이었다. 그러나 이제 헛되이 수고하여 모든 노력이 아무 효과가 없자, 그는 싸움을 포기하고 고칠 수 없는 것을 슬퍼해야 할 때가 되었다고 생각했다. 둘째, 그는 백성의 완악함과 불경건의 극단에 도달한 것을 고발한다. "이스라엘 자손이 주의 언약을 버렸습니다. 그것이 내가 그들을 버린 이유입니다. 거룩한 모든 것이 무너지고 내팽개쳐지는 것을 보면서 그들 가운데 누가 머물 수 있겠습니까?" 이것을 사도는 이스라엘을 대적하는 중보라고 부른다(롬 11:2-3). 그는 자주 그들의 변호자가 되기를 선택했지만, 이제는 어쩔 수 없이 하나님 앞에서 그들의 고소인이 되었다(요 5:45 참조).

그는 세 가지를 고발했다. 첫째, 그들이 하나님의 언약을 버렸다. 할례를 유지했음에도 언약의 의도인 하나님의 예배와 섬김을 버렸다. 하나님의 규례를 무시하고 그분과의 교제를 끊는 자들은 실제로 그분의 언약을 버리고 그분과의 계약을 깨는 것이다. 둘째, 그분의 제단들을 허물었다. 단지 버려두고 황폐하게 한 것이 아니라, 바알 숭배 열심으로 고의적으로 부수었다. 이것은 예루살렘에 올라갈 수 없고 수송아지나 바알을 예배하기 싫어하는 주님의 선지자들과 경건한 백성이 드린 사설 제단들을 가리킨다. 이 분리 제단들은 교회의 일치를 깨뜨리는 것이지만, 진심으로 하나님의 영광을 목표로 삼아 신실하게 그분을 섬기려 세워진 것이었으므로, 외견상의 분리주의는 용서받았다. 하나님께서는 예루살렘의 것만큼이나 그것들을 자신의 제단으로 인정하셨다. 셋째, 선지자들을 칼로 죽였다. 이세벨이라는 외국인이 그들을 죽였지만(18:4), 그 죄는 백성 전체에게 돌아진다. 대다수가 그들의 죽음에 동의하고 기뻐했기 때문이다.

그는 광야로 물러나 이 굴에 자리 잡은 이유를 두 가지로 설명했다. 첫째, 아무런 효과를 낼 수 없었기 때문이다. "나만 홀로 남아 어떤 선한 계획에서도 나를 지지하거나 뒷받침할 자가 없습니다. 그들이 모두 '여호와가 하나님이시다'라고 말했지만, 아무도 나와 함께 서거나 나를 보호하려 하지 않았습니다. 그때 얻은 것은 곧 잃어버렸고, 이세벨은 내가 개혁하는 것보다 더 빠르게 그들을 타락시킬 수 있습니다." 혼자서 수천을 상대할 수 없다는 절망이 많은 선한 사역을 막는다. 하나님이 함께하시는 자는 혼자가 아님을 잊어버린다. 둘째, 안전하게 나타날 수 없었기 때문이다. "그들이 내 생명을 빼앗으려 합니다. 개혁을 싫어하는 자들을 개혁하려다 목숨을 잃느니, 쓸모없는 고독 속에서 목숨을 보존하는 편이 낫습니다."

**하나님의 현현(11-13절).** 그가 하나님을 만나기 위해 이곳에 왔는가? 하나님은 결코 만남을 외면하지 않으신다. 모세는 하나님의 영광이 지나갈 때 굴 안에 숨겨졌지만, 엘리야는 굴 밖으로 불려 나왔다. "산에 나와 여호와 앞에 서라"(11절). 그는 이스라엘이 하나님의 말씀을 들었을 때처럼 어떤 형상도 보지 못했다. 다만 네 가지를 경험했다.

첫째, 거센 바람이 불어 산을 갈라 바위를 부수었다. 이렇게 하나님의 천사들이 사자 앞에 앞서가서 하늘의 심판자를 위해 광야에 길을 예비했다(시 104:4). 둘째, 지진이 일어났다. 셋째, 불이 임했다(12절). 이것들은 하나님의 영광이 나타나기 전에 준비하는 역할을 했다. 그러나 넷째, 마침내 잔잔하고 세미한 소리가 들렸고, 그 안에 주님이 계셨다. 바람, 지진, 불은 그에게 경외심을 심어주고 주의를 일깨우며 겸손과 경건을 불러일으켰지만, 하나님께서는 그 무서운 소리들 속이 아닌 잔잔하고 세미한 소리로 자신의 뜻을 알리기를 택하셨다.

이 소리를 들었을 때 그는 두 가지 반응을 보였다. 첫째, 겉옷으로 얼굴을 가렸는데, 하나님의 영광을 감히 보려 하지 않고 그것이 눈을 멀게 할까봐 두려워서였다. 천사들도 경건의 표시로 얼굴을 가린다(사 6:2). 엘리야는 그토록 훌륭한 하나님의 능력을 곁에 두고도 의무를 피해 도망쳤다는 수치심으로 얼굴을 가렸다. 바람, 지진, 불이 얼굴을 가리게 하지 못했지만, 잔잔한 소리는 그렇게 했다. 은혜로운 영혼은 하나님의 진노보다 그분의 부드러운 자비에 더 깊이 감동받는다. 둘째, 그는 굴 입구에 서서 하나님의 말씀을 들을 준비를 했다.

이 장소에서 하나님께서 자신을 나타내신 방식은 이전에 모세에게 나타나신 것과 연관된다. 그때도 폭풍과 지진과 불이 있었지만(히 12:18), 하나님께서 모세에게 영광을 보이실 때는 그분의 선하심을 선포하셨다. 마찬가지로 여기서도 하나님, 곧 말씀이 잔잔하고 세미한 소리 안에 계셨다. 또한 그때 율법이 두려움의 나타남과 함께 말씀의 음성으로 주어졌듯, 이제 그 율법을 되살리도록 부름받은 엘리야에게 이 방법으로 가르치신다. 그는 지진과 불 같은 놀라운 표적으로 백성을 깨우치고 두렵게 할 뿐 아니라, 잔잔하고 세미한 소리로 그들을 설득하고 그들이 개혁을 거부할 때 포기하지 않으려는 노력을 기울여야 한다. 믿음은 하나님의 말씀을 들음으로 온다. 기적은 다만 그것을 위한 길을 예비할 뿐이다. 또한 그 당시에 하나님께서는 두려움으로 말씀하셨지만, 엘리야의 심령과 능력으로 도입될 복음에서는 잔잔하고 세미한 소리로 말씀하신다(히 12:18-24 참조).

**하나님의 명령(15-17절).** 하나님께서 앞서 하신 질문을 반복하신다. "네가 여기서 무엇을 하고 있느냐? 이제 이곳은 네 자리가 아니다." 엘리야는 같은 답변을 반복하며(14절) 이스라엘의 배교와 그들 가운데 종교가 무너진 것을 고발한다. 이에 하나님께서 답하신다.

그가 죽기를 바랐을 때(4절) 하나님께서는 그 어리석음대로 답하지 않으시고, 오히려 그가 죽지 않을 뿐 아니라 죽음을 맛보지 않고 옮겨가게 하셨다. 그러나 그가 낙담을 호소할 때(선지자들이 주님의 낙담을 어디에 가져가야 하겠는가, 주님께가 아니겠는가) 하나님께서는 답을 주셨다. 하나님은 그에게 하사엘을 시리아 왕으로(15절), 예후를 이스라엘 왕으로, 엘리사를 선지자직의 후계자로 기름 부으라고 하신다(16절). 이는 하나님께서 타락한 이스라엘을 이들로 징벌하시고, 그들 가운데서 자신의 뜻을 관철하시며, 자신의 언약을 무시한 것에 보복하시겠다는 예언이다(17절).

엘리야는 이스라엘의 악이 벌 받지 않는다고 불평했다. 기근의 심판은 너무 부드러웠고, 그들이 개혁되기 전에 제거되었다. 하나님께서 말씀하신다. "걱정하지 말라. 모든 것은 때가 있다. 심판은 준비되어 있다. 비록 아직 내려지지 않았지만, 그 일을 할 사람들이 정해져 있고 지금 지명되고 있다." 첫째, 하사엘이 시리아 왕이 될 때 그는 백성 가운데 피의 심판을 행할 것이다(왕하 8:12). 둘째, 예후가 이스라엘 왕이 될 때 왕가에 피의 심판을 행하고 우상숭배를 세우고 유지한 아합의 집을 완전히 멸할 것이다. 셋째, 엘리사는 엘리야가 살아있는 동안 손을 강하게 하고, 떠난 뒤에는 그 일을 이어받아 이스라엘의 배교를 증거하는 증인으로 남을 것이다.

악인들은 심판을 위해 보존된다. 죄인들을 재앙이 뒤따르며, 피할 수가 없다. 피하려는 시도는 한 칼끝에서 다른 칼끝으로 달려가는 것뿐이다(렘 48:44 참조). 엘리사는 성령의 검으로 하사엘의 전쟁 칼과 예후의 정의의 칼에서 살아남은 자들의 양심을 두렵게 하고 상처 입힌다. "그의 입술의 기운으로 악인을 죽이리라"(사 11:4; 살후 2:8; 호 6:5). 하나님께서 자신의 일을 행할 도구가 결코 부족하지 않으시고, 사람들이 떠난 뒤에도 다른 이들을 일으켜 그 일을 계속 이어가게 하신다는 것은, 선한 사람과 선한 사역자들에게 큰 위로이다.

**하나님의 위로(18절).** 하나님께서는 그가 홀로 남았다고 생각했지만 이스라엘에서 신실함을 지킨 자들의 수를 알려주는 위로의 정보를 주신다(18절). 이스라엘에(유다 외에) 바알에게 무릎 꿇지 않은 사람 칠천 명을 남겨 두었다는 것이다.

이로부터 배울 교훈이 있다. 첫째, 가장 큰 타락과 배교의 시대에도 하나님께서는 항상 신실한 남은 자를 두셨고 앞으로도 두실 것이다. 사도는 이 하나님의 답을 자신의 시대에 적용하는데, 유대인들이 복음을 일반적으로 거부했을 때였다. 그러나 그때에도 "남은 자가 있습니다"(롬 11:5). 둘째, 그 남은 자를 보존하시는 것은 하나님의 일이다. 그분의 은혜가 없었다면 그들이 자신을 구별하지 못했을 것이다. "내가 남겨 두었다"고 하셨다. 그러므로 은혜의 선택에 따른 남은 자라고 했다. 셋째, 그것은 타락한 무리에 비하면 아주 작은 남은 자일 뿐이다. 이스라엘 수천 명 중 칠천 명이 무슨 수인가. 그러나 모든 세대가 함께 모이면 훨씬 더 많을 것이다. 각 지파에서 12,000명씩 인봉된다(계 7:4). 넷째, 하나님의 신실한 자들은 흔히 그분의 숨겨진 자들이다(시 83:3). 교회의 알곡은 쭉정이 속에 묻히고, 금은 찌꺼기 속에 가려지며, 체질하고 정제하고 분리하는 날이 올 때까지 그러하다. 다섯째, 주님은 그들을 아신다. 우리가 보지 못해도 그분은 은밀한 곳에서 보신다. 여섯째, 세상에는 어떤 지혜롭고 거룩한 사람들이 생각하는 것보다 더 많은 선한 사람들이 있다. 그들이 자신과 하나님을 향해 열심인 나머지 부패가 보편적이라고 생각한다. 그러나 하나님은 그들과 다르게 보신다. 천국에서 우리는, 만나리라 기대했던 많은 이들을 못 만날 것이고, 거기 있으리라 거의 생각하지 못했던 많은 이들을 만날 것이다. 하나님의 사랑은 사람의 자선보다 흔히 더 크고 더 광대하다는 것이 드러난다.

원주석

19~21절 카드 ↗

The Call of Elisha. . 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, 1 Kings 19:19 ; 1 Kings 19:19 . Though a great man (as appears by his feast, 1 Kings 19:21 ; 1 Kings 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. ( 1 Kings 19:19 ; 1 Kings 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, Numbers 27:20 ); but, when Elijah went to heaven, he had the mantle entire, 2 Kings 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, 1 Kings 19:20 ; 1 Kings 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 ( Psalms 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 ( Luke 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 ( 1 Kings 19:21 ; 1 Kings 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, 2 Kings 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. return to ' Top of Page ' 1 Kings 1Ki 18 1 Kings 1Ki 1 Kings 1Ki 20 Footnotes: Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Bibliographical Information Henry, Matthew. "Complete Commentary on 1 Kings 19". 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Pericope (part_of)

절 (explains)

bible-text/1ki-19-19, bible-text/1ki-19-20, bible-text/1ki-19-21

Source

엘리야는 지시에 따라 그곳을 떠나 열두 겨릿소로 밭을 갈고 있는 사밧의 아들 엘리사를 찾았다. 자신은 열두 번째 겨릿소와 함께 있었다. 엘리야가 지나가며 자기 겉옷을 그에게 던졌다. 엘리사는 소들을 버려두고 엘리야를 뒤따라 달려가서, "제 부모에게 작별 인사를 하게 해주십시오. 그러면 당신을 따르겠습니다"라고 했다. 엘리야는 "돌아가라. 내가 네게 무엇을 하였느냐"라고 답했다.

하나님의 명령에서 엘리사가 마지막으로 언급되었지만, 그가 먼저 부름받은 것은 그가 나머지 둘을 부르는 역할을 했기 때문이다. 그가 엘리야의 자리를 이어받아야 하지만, 엘리야는 기꺼이 그를 세우려 했고 결코 후계자를 시기하지 않았다. 오히려 자신이 선한 손에 일을 맡기고 떠날 수 있다는 생각에 기뻐했다.

**엘리사의 부름에서 주목할 점은 다음과 같다.**

첫째, 예상치 못한 갑작스러운 부름이었다. 엘리야는 하나님의 인도로, 혹은 아마도 전부터 알고 있던 터에 그를 찾았다. 그가 선지자 학교가 아닌 들판에서, 책을 읽거나 기도하거나 제사드리는 것이 아니라 밭을 갈고 있을 때 찾았다(19절). 대지주임에도(잔치로 알 수 있듯, 21절) 그는 직접 손에 쟁기를 잡았다. 게으름은 아무의 명예가 아니며, 농사는 아무의 수치도 아니다. 세상에서 정직한 부름은 우리를 하늘의 부름에서 멀어지게 하지 않는다. 엘리사가 엘리야를 찾지 않았는데 이 부름이 그에게 먼저 찾아왔다. 우리가 하나님을 사랑하고 선택하는 것은 그분께서 먼저 우리를 선택하시고 사랑하셨기 때문이다.

둘째, 강력한 부름이었다. 엘리야는 그에게 겉옷만 던졌다(19절). 이는 그를 보살피고 훈련시키겠다는 우정의 표시였고, 같은 옷으로 하나 됨을 나타내거나, 엘리야의 영으로 옷 입히는 표시였다(이제 그에게 자기 명예의 일부를 얹어주었고, 모세가 여호수아에게 한 것처럼, 민 27:20). 엘리야가 하늘로 올라갈 때에는 겉옷 전체가 엘리사에게 넘어갔다(왕하 2:13). 그리고 그는 즉시 소들을 놓아두고 엘리야를 뒤따라 달려갔다(20절). 보이지 않는 손이 그의 마음을 만져 외부의 설득 없이 비밀스러운 능력으로 농사를 그만두고 사역에 헌신하게 했다. 그리스도의 백성들은 능력의 날에 자원하게 된다(시 110:3). 하나님께서 이처럼 이끄시지 않으면 아무도 그리스도께 오지 않는다. 엘리사는 즉시 결단했지만, 작별을 고할 약간의 시간을 청했다. 이는 핑계로 지연을 구한 것이 아니라(눅 9:61의 사람처럼 집에 있는 이들에게 작별 인사를 하겠다고 한 것과 달리), 부모에 대한 존경과 의무를 지키기 위한 것이었다. 엘리야는 돌아가서 그렇게 하도록 허락했고, 방해하지 않겠다고 했다. 그가 원한다면 돌아가도 좋다고 했다. 강제하지도, 억지로 데려가지도 않겠다고 했다. 대가를 헤아리고 자신의 결단으로 오게 하겠다는 것이다. 하나님의 은혜의 효력은 인간 의지의 본래 자유를 보존한다. 따라서 선한 사람들은 강요가 아니라 자유로운 선택으로 선하다. 강제로 모집된 자들이 아니라 자원하는 자들이다.

셋째, 기쁘고 자원하는 부름이었다(21절). 이세벨과 그 무리의 적대감에 자신을 노출시킬 뿐 아니라 부모의 집 모든 안락함을 버림에도 불구하고, 그는 기꺼이 그리고 큰 만족으로 모든 것을 버리고 엘리야를 따랐다. 마태도 세관을 떠나 그리스도를 따를 때 큰 잔치를 베풀었다. 선지자들이 출발하기에 낙담스러운 시기였지만, 엘리사는 기쁘게 시작했다.

넷째, 효과적인 부름이었다. 엘리야는 그를 강요하지 않으려 기다리지 않고 자신의 선택에 맡겼다. 그러나 그는 곧 일어나 엘리야를 따라가서 그의 종이 되어 그를 섬겼다. 경험 있는 선배 밑에서 일정 시간을 보내며 지혜를 배우는 것은 젊은 사역자에게 큰 유익이다. 때로 그들을 섬기는 것도 기꺼이 해야 한다. 나중에 일어나 다스리려는 자들은 처음에는 허리를 굽혀 섬기려 해야 한다.

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