{"id":76528,"date":"2024-09-30T12:06:04","date_gmt":"2024-09-30T04:06:04","guid":{"rendered":"https:\/\/www.hkbts.edu.hk\/?p=76528"},"modified":"2025-02-10T10:54:32","modified_gmt":"2025-02-10T02:54:32","slug":"living-on-the-edge-of-life","status":"publish","type":"post","link":"https:\/\/www.hkbts.edu.hk\/en\/?p=76528\/","title":{"rendered":"Clutching at Life\u2019s Edges"},"content":{"rendered":"<div data-elementor-type=\"wp-post\" data-elementor-id=\"76528\" class=\"elementor elementor-76528\" data-elementor-post-type=\"post\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-0e47810 elementor-section-boxed elementor-section-height-default elementor-section-height-default wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no wpr-equal-height-no\" data-id=\"0e47810\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-f74ca23\" data-id=\"f74ca23\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-92dd8d1 elementor-align-center elementor-hidden-desktop elementor-hidden-laptop elementor-hidden-tablet elementor-hidden-mobile elementor-widget elementor-widget-button\" data-id=\"92dd8d1\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-button-wrapper\">\n\t\t\t\t\t<a class=\"elementor-button elementor-button-link elementor-size-sm\" href=\"https:\/\/www.hkbts.edu.hk\/wp-content\/uploads\/2024\/10\/Newsletter2024.11_website-version.pdf\">\n\t\t\t\t\t\t<span class=\"elementor-button-content-wrapper\">\n\t\t\t\t\t\t\t\t\t<span class=\"elementor-button-text\">Download PDF<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-308bc76 elementor-widget elementor-widget-text-editor\" data-id=\"308bc76\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<style>.elementor-element-308bc76{display:none !important}<\/style>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-2a8b169 elementor-widget elementor-widget-text-editor\" data-id=\"2a8b169\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<h4>Hing-weng Seng<\/h4> Assistant Professor of Old Testament\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-bbb24bd elementor-widget elementor-widget-image\" data-id=\"bbb24bd\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img fetchpriority=\"high\" decoding=\"async\" width=\"1024\" height=\"512\" src=\"https:\/\/i0.wp.com\/www.hkbts.edu.hk\/wp-content\/uploads\/2024\/09\/%E9%99%A2%E8%A8%8A%E6%96%87%E7%AB%A0-6-2.png?fit=1024%2C512&amp;ssl=1\" class=\"attachment-large size-large wp-image-76490\" alt=\"\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d8f8832 elementor-widget elementor-widget-text-editor\" data-id=\"d8f8832\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<style>.elementor-element-d8f8832{display:none !important}<\/style>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t<div class=\"elementor-element elementor-element-61dd285 e-flex e-con-boxed wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no wpr-equal-height-no e-con e-parent\" data-id=\"61dd285\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-11fa404 elementor-widget elementor-widget-text-editor\" data-id=\"11fa404\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p align=\"justify\">\u3000\u3000The prophet Elijah stands as a unique figure within the Old Testament prophetic corpus and is distinguished by his unprecedented avoidance of physical death as depicted in the biblical text. These distinctive characteristics extend beyond his departure via the fiery chariot, manifesting early in his prophetic career as recounted in 1 Kings 17. This article will provide a concise description of the book of 1 Kings\u2019s provenance and a description of the context and structure of Chapter 17 before delving into an interpretation of the chapter with a focus on its narrative features. <\/p>\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 18px;\"><strong>A Brief Word on the Provenance of 1 Kings<\/strong><\/h3>\n<p align=\"justify\">\u3000\u3000One approach to understanding the provenance of 1 Kings locates its composition within the exilic period. This theory posits that the demise of the Judean monarchy and the Babylonian conquest of Jerusalem compelled the exilic generation to seek an explanation for these events. While experiencing ungodly leadership presented challenges, the utter loss of their nation represented a far more profound crisis for the Israelites. The subjugation of Judah by the Babylonians resulted in the erasure of Judah\u2019s name from the political map, and the Israelites\u2014God\u2019s elected people\u2014were stripped of their ancestral right to dwell in the land promised by YHWH. <em><strong>This state of national and territorial dispossession demanded answers. The exilic readership needed to understand how YHWH\u2019s chosen people could have suffered such a significant loss. <\/em><\/strong> <\/p>\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 18px;\"><strong>Context<\/strong><\/h3>\n<p align=\"justify\">\u3000\u3000Preceding Elijah\u2019s entry is the introduction of King Ahab and Queen Jezebel in 1 Kings 16:29-34. The text portrays Ahab as a king who not only commits acts of wickedness according to YHWH\u2019s standards but surpasses the previous kings in severity. The defining sin of the previous king, Jeroboam\u2019s establishment of a rival temple to YHWH in Samaria, seems insignificant to Ahab. He takes Jezebel, a Sidonian princess, as his wife and forms alliances with the foreign deities Baal and Asherah, placing the land of Israel under a significant religious threat. <\/p>\n<p align=\"justify\">\u3000\u3000Then in 1 Kings 18, Elijah encounters Obadiah and ultimately confronts Ahab and the priests of Baal. As the sole Yahwistic prophet, Elijah stands alone on Mount Carmel in a decisive contest of prophetic power against the Baal clergy. Emerging victorious, Elijah vanquishes the Baal priests and the drought ends. <\/p>\n<p align=\"justify\">\u3000\u3000Situated between the growing problem of apostasy and Elijah\u2019s eventual victory over the prophets of Baal, this chapter depicts Elijah\u2019s initial isolation and divine sustenance. In contrast to the more public events of 1 Kings 18, Chapter 17 focuses on Elijah\u2019s encounters with figures like the ravens, the woman of Zarephath, and her son, all of whom appear in more private settings such as the Kerith Ravine and the woman\u2019s home in Sidon\u2019s area. Against the backdrop of these locations and characters, the narrative of 1 Kings 17 depicts three encounters that are related to equipping Elijah for his upcoming prophetic role. Furthermore, these incidents present an escalating level of difficulty that tests his resolve to sustain lives. <\/p>\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 18px;\"><strong>Structure<\/strong><\/h3>\n<p align=\"justify\">\u3000\u30001 Kings 17 can be divided into three distinct episodes according to their content wherein each contributes to the narrative of Elijah\u2019s preparation for his prophetic role. Verses 1 to 6 depict the first episode, in which YHWH instructs Elijah to take refuge near a brook during a drought to ensure his survival. The second episode narrates Elijah\u2019s encounter with a woman concerning sustenance (vv. 7-16), while the third describes the miraculous restoration of life to the woman\u2019s son (vv. 17-24). <\/p>\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 18px;\"><strong>Episode 1: A Rather Unusual Start for a Prophet<\/strong><\/h3>\n<p align=\"justify\">\u3000\u3000The narrative introduces Elijah (\u05d0\u05b5\u05dc\u05b4\u05d9\u05b8\u05bc\u05d4\u05d5\u05bc) abruptly. His name signifies devotion to YHWH, literally meaning \u201cMy God is YHWH.\u201d The first action attributed to him is direct speech directed at King Ahab, as indicated by the combination of \u05d5\u05b7\u05d9\u05b9\u05bc\u05d0\u05de\u05b6\u05e8 (\u201cand he said\u201d) and \u05d0\u05b6\u05dc\u05be\u05d0\u05b7\u05d7\u05b0\u05d0\u05b8\u05d1 (\u201cto Ahab\u201d). The absence of any introductory description regarding the setting creates a sense of immediacy and makes Elijah\u2019s pronouncement seem almost confrontational. This initial presentation suggests a dynamic of relative equality between the prophet and the king, at least from the narrator\u2019s perspective. <\/p>\n<p align=\"justify\">\u3000\u3000Interestingly, Elijah\u2019s background information\u2014the Tishbite from Tishbe of Gilead\u2014remains unclear. While other prophets are introduced through their lineage (e.g., the previously mentioned prophet\u2014Jehu\u2014is the \u201cson of Hanani,\u201d and the succeeding prophet\u2014Elisha\u2014is the \u201cson of Shaphat of Abel-meholah\u201d), Elijah\u2019s introduction is tied to a location rather than his father. Additionally, the inaugural episodes of Jehu and Elijah highlight a striking contrast in their introductions. Jehu\u2019s call narrative begins with the formulaic phrase \u201cthe word of YHWH came to Jehu\u201d (1 Kgs 16:1), <sup>*<\/sup> indicating his passive reception of divine revelation. In contrast, Elijah\u2019s introduction presents him as a proactive figure, initiating the narrative with a declaration of his own devotion to YHWH (17:1). This initial act is followed by a seemingly contradictory divine command: YHWH instructs Elijah to hide by the Wadi Cherith, isolating him from human contact and sustaining him through ravens\u2014an unclean animal according to Leviticus (Lv 11:15). <\/p>\n<p align=\"justify\">\u3000\u3000<em><strong>This sequence deviates from the typical prophetic call narrative<\/em><\/strong>, where prophets receive a message from YHWH and then relay it to a wider audience. Elijah, however, begins with his own statement and then retreats into seclusion. While verses 1 to 4 present an unconventional portrayal of YHWH\u2019s messenger, verse 5 reassures readers of Elijah\u2019s obedience: \u201cand he went and did just as YHWH had spoken\u201d (1 Kgs 17:5). Although an unusual introduction and sequence of events, this concluding verse serves to alleviate any potential tension regarding Elijah\u2019s faithfulness to YHWH\u2019s intriguing command to preserve life. <\/p>\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 18px;\"><strong>Episode 2: The Somewhat Obedient Powerful Agent of YHWH<\/strong><\/h3>\n<p align=\"justify\">\u3000\u3000The second episode (1 Kgs 17:7-16) opens with the narrative establishing the fulfillment of Elijah\u2019s pronouncement of the drought (v. 7). <em><strong>This emphasis on the actualized prophecy underscores Elijah\u2019s role as a powerful agent of YHWH. <\/em><\/strong> Interestingly, the episode then presents a reversal in the typical sequence of prophetic pronouncements. In the previous incident, Elijah was the first to speak; in the second episode, the first to speak is YHWH: in verse 8, the expression \u201cthe word of YHWH came to him\u201d signifies a divine directive preceding any action or speech from Elijah. This contrasts with the first episode where Elijah\u2019s own declaration initiated the sequence of events. <\/p>\n<p align=\"justify\">\u3000\u3000The content arrangement in verses 8 to 10 is also noteworthy. YHWH\u2019s command to Elijah contains two elements: to reside in Zarephath and to rely on a woman for sustenance. The narrative emphasizes Elijah\u2019s immediate obedience with three consecutive verbs (\u201che rose,\u201d \u201che went,\u201d and \u201che came\u201d) in verse 10. After his arrival in the Sidon kingdom\u2019s area, the ensuing dialogue between Elijah and the woman (vv. 10-12) reveals a fascinating dynamic. The woman readily fulfills Elijah\u2019s request for water but expresses hesitation when asked for food as she herself lacks food. Elijah\u2019s response, however, is marked by boldness. He instructs the woman to prepare bread for him prior to making any for her family, promising that the LORD\u2019s provisions will not be depleted. This assurance is significant as it introduces an element not explicitly mentioned in YHWH\u2019s initial command. Such a content arrangement creates suspense as to whether or not Elijah\u2019s words would come true. Yet, the narrative strategically omits any further dialogue after Elijah\u2019s words, relying solely on the actions and subsequent events to implicitly demonstrate the truth of Elijah\u2019s words. In the end, the reader is informed through the narrator that the woman complied, revealing that Elijah\u2019s prophecy regarding the food supply came true (v. 15). <\/p>\n<p align=\"justify\">\u3000\u3000While the episode lacks an explicit statement of Elijah\u2019s obedience akin to the first episode (\u201cand he went and did as the Lord said,\u201d 17:5), <em><strong>his actions throughout undeniably demonstrate his adherence to YHWH\u2019s directives<\/em><\/strong>. This narrative strategy invites the audience to actively engage with the text, drawing their own conclusions about Elijah\u2019s faithfulness based on his actions and the unfolding events amidst a time when preserving life is difficult. Of equal importance is that through the actualization of what is not mentioned by YHWH but spoken by Elijah\u2014the drought and the supply of flour and oil\u2014the narrative hints that <em><strong>YHWH is behind the drama of the life-threatening situation and the life-preserving acts<\/em><\/strong>. <\/p>\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 18px;\"><strong>Episode 3: A Puzzle to Be Solved? <\/strong><\/h3>\n<p align=\"justify\">\u3000\u3000In the final incident (vv. 17-24), the opening verse stands out for its use of two occurrences of \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 in describing the child\u2019s health. The narrator\u2019s shift from referring to the woman as simply \u05d0\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 (\u201cwoman\u201d) to \u05d4\u05b8\u05d0\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05d1\u05b7\u05bc\u05e2\u05b2\u05dc\u05b7\u05ea \u05d4\u05b7\u05d1\u05b8\u05bc\u05d9\u05b4\u05ea (\u201cthe owner of the house\u201d) is noteworthy. This change suggests a transformation from a figure in need of assistance to one who wields legitimate authority within the household where Elijah resides. Significantly, the woman\u2019s voice is the first to be heard in the final episode, superseding both Elijah and YHWH. Despite the narrator\u2019s prior description of the child\u2019s condition, the woman\u2019s words to Elijah seem to imply that she holds him accountable for the child\u2019s condition. This voice is almost accusatory. In the third incident, the first voice comes from a foreign woman accusing a man of God for failing to perform his duty to preserve life. <\/p>\n<p align=\"justify\">\u3000\u3000In response to the woman\u2019s grave accusation, Elijah takes the child from her without receiving a response. Notably, he retreats to his private quarters in the roof chamber. In privacy, Elijah directs his own plea toward YHWH, holding YHWH responsible for the child\u2019s failing health. The text emphasizes this by stating \u201che cried out to YHWH and stretched out his arms holding the child three times.\u201d This act marks a climax in the chapter as it is the first instance of Elijah speaking to YHWH since his arrival on the scene; and, it is a plea to YHWH for preserving life. However, the success of this act hinges entirely on YHWH\u2019s will\u2014whether YHWH will choose to answer Elijah\u2019s plea. YHWH did. <\/p>\n<p align=\"justify\">\u3000\u3000After the child returns to good health, the woman accepts Elijah as a true \u201cman of God.\u201d <em><strong>In the portrayal of the woman in the final episode (vv. 17-24), a narrative puzzle emerges. <\/em><\/strong> While she initially blames Elijah for the child\u2019s death (v. 18), she ultimately acknowledges him as a \u201cman of God\u201d (\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd) in verse 24. This delayed recognition presents a noteworthy dissonance. In fact, an earlier acknowledgment immediately after Elijah\u2019s successful intervention (v. 16) would have created a more pleasing narrative.  In the second episode, Elijah\u2019s words in verse 14 come true in verse 16, potentially prompting an earlier recognition of his divinely-linked abilities. However, the narrative withholds the woman\u2019s acknowledgment until verse 24. This delay compels the reader to consider the reasons behind it and its potential significance. <\/p>\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 18px;\"><strong>A Delayed Recognition? <\/strong><\/h3>\n<p align=\"justify\">\u3000\u3000One possible interpretation of 1 Kings 17 is that it depicts a \u201cprophetic training camp\u201d for Elijah. The text portrays him as receiving challenging assignments from YHWH. Surviving on sustenance provided by an unclean bird and relying on the charity of foreigners were difficult tasks. Only after enduring these progressively challenging episodes, which fostered his dependence and trust in YHWH, does Elijah emerge as a public prophet (1 Kgs 18). However, it is crucial to remember that the book was composed much later for an audience long removed from Elijah\u2019s time. Therefore, <em><strong>establishing Elijah\u2019s legitimacy as a prophet<\/em><\/strong> might not be the only theme. <\/p>\n<p align=\"justify\">\u3000\u3000An alternative thematic focus could be <em><strong>the preservation of life<\/em><\/strong>. All the human characters in these episodes face the challenge of survival. These threats come in various forms, including hiding from enemies, food scarcity, and failing health. Elijah, the narrative\u2019s protagonist, is introduced during a life-threatening event (the drought) and is subsequently presented with three situations that require the preservation of life: his own, the woman\u2019s, and her son\u2019s. Initially, he is sustained silently by the ravens and the wadi. Subsequently, he interacts with the woman to secure his own sustenance. Finally, his role transforms from being dependent on others\u2019 care to becoming a conduit for preserving life. The text portrays Elijah\u2019s encounter with the woman and her son as a counterpoint to the severe threat to their survival. Notably, the woman\u2019s precarious situation, compounded by the drought, likely exacerbates the child\u2019s illness (v. 17). Without Elijah\u2019s presence, their ability to secure food and the possibility of her son getting healed would be significantly hampered. Interestingly, the woman does not directly interact with YHWH in either incident. Her interactions and frustrations are directed solely toward Elijah. It is only after a life is lost and miraculously restored (vv. 17-22) that she acknowledges Elijah\u2019s divinely-sanctioned role. In Elijah\u2019s presence, they overcame the drought and illness. However, they are not simply passive recipients of his aid. The woman\u2019s willingness to share her meager provisions with Elijah, even if initially hesitant, establishes a connection between her household and the \u201cman of God\u201d\u2014hence, to God. <\/p>\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 18px;\"><strong>The Exilic Audience<\/strong><\/h3>\n<p align=\"justify\">\u3000\u3000For the exilic audience, the message communicated by the passage might derive from the juxtaposition of the non-Israelite woman\u2019s acknowledgment of a Yahwistic prophet in the face of an existential threat. Initially, both the drought and the endangerment of loved ones appear as manifestations of divine activities. However, the narrative also suggests that life-preservation is ultimately a divine act. When seeking explanations for their calamities, those in exile might have recognized in this paradoxical perspective a theological framework: <em><strong>YHWH as both the source of tragedy and the agent of salvation. <\/em><\/strong> A second strategy involves the perspective of a non-Israelite woman. The emphatic affirmation of the Yahwistic prophet coming from a foreigner prompts an awakening call to the Israelites. When faced with threats to one\u2019s life, even a foreigner recognizes and relates to YHWH, what about the people of YHWH? <\/p>\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 18px;\"><strong>Closing<\/strong><\/h3>\n<p align=\"justify\">\u3000\u3000How should our era be characterized? An age of uncertainty? The post-COVID world? The age of artificial intelligence? Amidst unprecedented technological and scientific progress, we have also witnessed the vulnerability of human society in various domains: interpersonal relationships, international relations, health, and governance. Different aspects of life are under threat. This contemporary experience of fragility bears striking resemblance to the types of existential threats faced by these biblical characters. <em><strong>Given these parallels, do Christians rely on external voices to reassert the significance of the divine as both threatening and preserving life, in human affairs? <\/em><\/strong> Are the people of God waiting for a wake-up call from others? Or can we proactively engage with the challenges of our time, trusting in God\u2019s active presence and life-giving power? For the drought, in a metaphorical sense, may have already arrived. <\/p>\n\n<p style=\"font-size: 14px;\"><sup>*<\/sup> All biblical citations, unless noted otherwise, are my translations.<p><!-- \/wp:paragraph --><\/p>\n\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"<p>Hing-weng Seng Assistant Professor of Old Testament Among the Old Testament prophets, the prophet Elijah is a unique figure. The scriptures describe him as not experiencing a physical death, and the way he left was unprecedented and unique. The uniqueness of this prophet is seen not only in his ascension to heaven in a whirlwind accompanied by horses and chariots of fire, but also in the early days of his prophecy, as recorded in 1 Kings 17. This article first briefly describes the origin of the book of 1 Kings, the context and structure of Chapter 17, and then explores the interpretation of this chapter from a narrative perspective. Origin of the Book One approach to interpreting the origin of 1 Kings is to date the book to the period of captivity. When Babylon captured Jerusalem and the kingdom of Judah was destroyed, the Israelites in captivity had to seek an explanation for this event. For them, being ruled by ungodly leaders is already unbearable, and losing their country completely is an even deeper identity crisis. After the Kingdom of Judah was conquered by the Babylonians, the name of Judah disappeared from the political map, and the Israelites - God&#039;s chosen people - were deprived of their right to live in the land promised by God for generations. The country was destroyed and the territory was taken away. This situation urgently needs an answer. Readers in the exile period needed to understand how it was possible for Jehovah\u2019s chosen people to suffer such a complete loss. Context: Elijah is introduced in 1 Kings 17, which immediately precedes the introduction of Israel\u2019s King Ahab and Queen Jezebel (16:29-34). This passage describes King Ahab as not only doing evil in the eyes of Jehovah, but also doing worse than all the kings before him. The iconic sin of King Jeroboam, who had built a rival temple to the Lord in Samaria, seemed insignificant compared to Ahab&#039;s evil deeds. Ahab married Jezebel, the daughter of the king of Sidon, and colluded with the foreign gods Baal and Asherah, putting the entire land of Israel under great religious threat.   After chapter 17, chapter 18 tells the story of Elijah&#039;s encounter with Obadiah and his subsequent confrontation with Ahab and the prophets of Baal. As a prophet who served only Jehovah, Elijah stood alone on Mount Carmel to compete with the prophets of Baal in prophetic power to determine the winner. Elijah was victorious and completely defeated the prophets of Baal, and the drought ended.   The previous chapter points out that the people&#039;s problem of rebelling against God is becoming increasingly serious, and the following chapter describes Elijah&#039;s final victory over the prophets of Baal. This chapter in between the two describes Elijah&#039;s initial isolation and God&#039;s protective support. Chapter 18 deals with more public events, whereas chapter 17 deals primarily with Elijah&#039;s encounters with those objects (such as the ravens, the woman of Zarephath and her son) in more private settings (such as the brook Cherith, the woman&#039;s home in the Sidon region). With these places and characters as the backdrop, the narrative of chapter 17 describes three events that seem to express how Elijah was being equipped and prepared for the prophetic role he was about to assume. At the same time, the difficulty of these three events is higher than the other, and they seem to be testing Elijah&#039;s ability to survive.<\/p>","protected":false},"author":148,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[336],"tags":[],"class_list":["post-76528","post","type-post","status-publish","format-standard","hentry","category-336"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.4 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>\u6d3b\u5728\u751f\u547d\u908a\u7de3\u6642\u2026\u2026 - \u9999\u6e2f\u6d78\u4fe1\u6703\u795e\u5b78\u9662<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, 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