Traditional interpretations of Elijah face problems with the events of 1 Kings 19, where Elijah’s actions after Jezebel’s threat are viewed as depression (at best) or a major character flaw (at worst). When interpreted through the lens of depression, his actions are understandable to anyone who has experienced the highs and lows of ministry. But this interpretation creates difficulties in our understanding of Elijah and his role in Israel. This traditional reading leads to confusion when God ignores his plea for help and simply gives him more to do with no acknowledgement of or compassion for his mental and spiritual state. And this reading raises the question of why a prophet who apparently struggled with faith (to stand against Jezebel) in such a major way was given the honor of escaping death to ride a fiery chariot instead. These problems, I argue, are created by not listening to Elijah’s own words. Instead we hear his words on the mountain in 1Kgs 19:10 and 14 through an assumption of depression when no depression is present.
I propose that the traditional reading of Elijah as the prophet of depression is inaccurate. By reevaluating the choice of tradition to adopt the LXX translation of “he was afraid” (1Kgs 19:3) instead of the MT reading “he saw” we then have freedom to reevaluate other aspects of the traditional interpretation of 1 Kings 19. Through textual, contextual, and lexical analysis, I propose that Elijah is not afraid, nor is he depressed. Rather, Elijah is furiously angry on God’s behalf (קנא). And that קנא anger is not a past (“have been”) state of anger – but his current disposition. He is deeply angry that the Israelites – despite all the judgments they have faced through the drought and famine, and in spite of God’s triumph at Mt. Carmel – have still not repented and returned to God. He is angry that they continue to dishonor God. Elijah’s trek to the mountain to talk with God is not a request to leave ministry but a request for further judgment for Israel’s continual refusal to return to God. With this interpretation, God’s response is not insensitive or dismissive, but a response of agreement as he outlines the next judgments he will bring upon Israel. Additionally, this reading brings more clarity to the parallelism between Elijah and Moses as they both sought God on the mountain after their people sinned greatly. This reading also explains the fiery chariots, as Elijah bypasses traditional death by joining the heavily army – the army that brings God’s judgment. Further, it brings new perspective to Elijah’s presence at the Transfiguration and Peter’s response.
When we listen to Elijah’s own words on the mountain without an assumption of depression or an assumption of a lack of faith we can then rightly see him as the prophet who is passionately angry at the dishonor shown to God and seeks judgment for those who continually break the covenant and adamantly refuse to return to God.