Lord, they have killed ... - This is taken from 1 Kings 19:10. The quotation is not literally made, but the sense is preserved. This was a charge which Elijah brought against the whole nation; and the act of killing the prophets he regarded as expressive of the character of the people, or that they were universally given to wickedness. The fact was true that they had killed the prophets, etc.; 1 Kings 18:4, 1 Kings 18:13; but the inference which Elijah seems to have drawn from it, that there were no pious people in the nation, was not well founded.

And digged down - Altars, by the Law of Moses, were required to be made of earth or unhewn stones; Exodus 20:24-25. Hence, the expression to dig them down means completely to demolish or destroy them.

Thine altars - There was one great altar in the front of the tabernacle and the temple, on which the daily sacrifices of the Jews were to be made. But they were not forbidden to make altars also elsewhere; Exodus 20:25. And hence they are mentioned as existing in other places; 1 Samuel 7:17; 1 Samuel 16:2-3; 1 Kings 18:30, 1 Kings 18:32. These were the altars of which Elijah complained as having been thrown down by the Jews; an act which was regarded as expressive of signal impiety.

I am left alone - I am the only prophet which is left alive. We are told that when Jezebel cut off the prophets of the Lord, Obadiah took a hundred of them and hid them in a cave; 1 Kings 18:4. But it is not improbable that they had been discovered and put to death by Ahab. The account which Obadiah gave Elijah when he met him 1 Kings 18:13 seems to favor such a supposition.

Seek my life - That is, Ahab and Jezebel seek to kill me. This they did because he had overcome and slain the prophets of Baal; 1 Kings 19:1-2. There could scarcely be conceived a time of greater distress and declension in religion than this. It has not often happened that so many things that were disheartening have occurred to the church at the same period of time. The prophets of God were slain; but one lonely man appeared to have zeal for true religion; the nation was running to idolatry; the civil rulers were criminally wicked, and were the leaders in the universal apostasy; and all the influences of wealth and power were setting in against the true religion to destroy it. It was natural that the solitary man of God should feel disheartened and lonely in this universal guilt; and should realize that he had no power to resist this tide of crime and calamities.

Lord, they have killed thy prophets - They will not permit any person to speak unto them in thy name; and they murder those who are faithful to the commission which they have received from thee.

Digged down thine altars - They are profligate and profane beyond example, and retain not the slightest form of religion.

I am left alone - There is no prophet besides myself left, and they seek to destroy me.

Lord, they have killed thy prophets,.... By the order of Jezebel, wife of Ahab king of Israel, 1 Kings 18:4. This sin of slaying the prophets of the Lord is charged upon the Jews by Christ, Matthew 23:31, and by the apostle, 1 Thessalonians 2:15. In the text in 1 Kings 19:14, it is added, "with the sword": which expresses the manner of death they were put to; and this clause is there put after the following, according to a rule of transposition among the Jews; See Gill on Matthew 27:10.

And digged down thine altars; either the altars which the patriarchs had formerly built, and were still in being; and though not used, yet were kept and had in great veneration; wherefore the pulling of them down was done in contempt of them, and of the worship of God, which had been formerly performed there; or else such altars, which the religious among the ten tribes built, since the times of Jeroboam, who forbad them to go up to Jerusalem, but ordered them to go to Dan or Bethel; which they not choosing to do erected altars in different places for divine service, and which the Jews (r) say were allowed; for from that time, the prohibition of altars at other places than at Jerusalem ceased:

and I am left alone: meaning either as a prophet, not knowing that Obadiah had hid an hundred prophets by fifty in a cave, 1 Kings 18:4; or else as a worshipper of the true God, imagining that he was the only person in Israel, that had a true zeal for the Lord of hosts:

and they seek my life; lay in wait for it, Jezebel by her emissaries being in quest of him; it is added in 1 Kings 19:14, "to take it away"; for she had swore by her gods, that by the morrow about that time, his life should be as the life of one of the prophets of Baal he had slain; and in one copy it is added here.

(r) Kimchi in 1 Kings 18.30.

They have killed thy prophets - and digged, etc.

Paul gives the first two clauses in reverse order from both Septuagint and Hebrew.

Digged down (κατέσκαψαν)

Sept., καθεῖλαν pulled down. The verb occurs only here and Acts 15:16. Compare on Matthew 6:19.

Altars (θυσιαστήρια)

See on Acts 17:23.

Alone (μόνος)

Sept. has the superlative μονώτατος utterly alone.

Life (ψυχήν)

From ψύχω to breathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα body, denotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death.

Scripture. In the Old Testament, answering to nephesh, primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach, πνεῦμα) in the Old Testament never signifies the individual. Soul (ψυχή), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit (πνεῦμα), and finds expression in soul or life (ψυχή).

The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή every soul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philippians 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality.

These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι with one soul; ἰσοψύχον like-minded (Philippians 1:27; Philippians 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23.

As to the distinction between ψυχή soul and πνεῦμα spirit, it is to be said:

continued...

Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

11:3 They have killed thy prophets. See 1Ki 19:10-18.

11:3 1Kin 19:10.

3. and I am left alone-"I only am left."

11:1-10 There was a chosen remnant of believing Jews, who had righteousness and life by faith in Jesus Christ. These were kept according to the election of grace. If then this election was of grace, it could not be of works, either performed or foreseen. Every truly good disposition in a fallen creature must be the effect, therefore it cannot be the cause, of the grace of God bestowed on him. Salvation from the first to the last must be either of grace or of debt. These things are so directly contrary to each other that they cannot be blended together. God glorifies his grace by changing the hearts and tempers of the rebellious. How then should they wonder and praise him! The Jewish nation were as in a deep sleep, without knowledge of their danger, or concern about it; having no sense of their need of the Saviour, or of their being upon the borders of eternal ruin. David, having by the Spirit foretold the sufferings of Christ from his own people, the Jews, foretells the dreadful judgments of God upon them for it, Ps 69. This teaches us how to understand other prayers of David against his enemies; they are prophecies of the judgments of God, not expressions of his own anger. Divine curses will work long; and we have our eyes darkened, if we are bowed down in worldly-mindedness.