(i.e., God-Jehovah) is introduced to our notice like another Melchizedek, without any mention of his father or mother; and from this silence of Scripture much vain speculation has arisen. Some of the Rabbins supposed that he was Phinehas, the grandson of Aaron; whilst others thought that he was an angel in human form. He is called a Tishbite, either from Tishbe, a city beyond the Jordan; or from a Hebrew root signifying to convert or reform. He is first introduced as denouncing a drought for three years and a half, on account of the sins of Ahab and his people. As the denunciation took effect, the king sought to wreak his vengeance upon him as the cause of their sufferings. At the command of God, he hid himself by the brook Cherith, where he was miraculously fed by ravens; or, according to some commentators, although with needless scrupulousness, by merchants or Arabians, as the word may possibly be translated. For one year God miraculously provided for his bodily wants at Cherith; but the brook dried up. Again, at the command of God he withdrew to Zarephath, where, at the house of a widow woman who did not hesitate to divide her last meal with him, he and the household were preserved by the miraculous multiplication of their remaining food. During his stay in her house the prophet raised the widow's son to life. For three years and six months (James v. 17) the destructive famine had spread its deadly influence over the whole nation of Israel. Ahab was yet alive and unreformed, and Jezebel, his impious consort, was still mad upon her idols. At the command of God Elijah once again stood before Ahab. Wishing not to tempt God by going unnecessarily into danger, he first presented himself to good Obadiah, and afterwards to Ahab as he came forth to meet him. At the interview Elijah flung back upon the king the charge of troubling Israel, and offered to decide the controversy between God and Baal by a miracle from heaven. As fire was the element over which Baal was supposed to preside, the sending of fire to consume a sacrifice was chosen as the criterion of divinity. For the trial the people assembled at Mount Carmel; and Elijah, at his altar, confronted the priests of Baal. At the time of the evening sacrifice the controversy was settled; and seizing the opportunity, Elijah demands the execution of the priests of Baal. Ahab too lends his magisterial authority to the sentence, and it is willingly carried into effect by the people, who regard these false priests as the authors of their calamities. At the prayer of the prophet a cloud rises out of the Mediterranean, and rain descends upon the whole land. Impressed with the hope that God's miraculous acts at Carmel might penetrate and soften the heart of Jezebel, Elijah, strengthened from on high, accompanied Ahab to Jezreel on foot. Learning, however, that she was infuriated against him and sought to take his life, he fled from her presence. In the wilderness and at Mount Horeb his heart is touched and his petulance corrected by the ministration of the angel of God, and by a fearful exhibition of His Divine power. Revealing Himself in the gentle accents of a still voice, Jehovah announces to him that he must go and anoint Hazael king over Syria, Jehu king over Israel, and Elisha prophet in his own place, ere death can put a period to his labours. Leaving the cave of Horeb (B.C. 906), Elijah now proceeded to the field where he found Elisha in the act of ploughing, and cast his prophet's mantle over him.

For about six years from this calling of Elisha, Elijah remained in privacy, probably labouring in the schools of the prophets, till God sent him again to pronounce judgments upon Ahab and Jezebel for the murder of Naboth. When Ahab seemed to be triumphing in the possession of his ill-obtained gain, Elijah stood before him, and threatened him in the name of the Lord, that God would retaliate blood for blood, that his seventy sons shall die, and Jezebel shall become meat for dogs. Elijah again retires from the history till an act of blasphemy on the part of Ahaziah, the son and successor of Ahab, causes God to call him forth. Ahaziah having met with an injury, sent to consult Baalzebub, the idol-god of Ekron, in regard to the issue of his sickness; but the angel of the Lord tells Elijah to go forth and meet the messengers of the king, and assure them that he shall not recover.

After twice consuming the bands of fifty whom Ahaziah sent out for his apprehension, he at length appeared before the king and repeated the denunciation. This was his last public effort to reform Israel. After a brief sojourn with the schools of the prophets, and having made a circuit from Gilgal to Bethel and thence to Jericho, while standing on the other side Jordan he was carried into heaven in the sight of Elisha and fifty of the sons of the prophets.