1 Kings 18 commentary

The severest judgments, of themselves, will not humble or change the hearts of sinners; nothing, except the blood of Jesus Christ, can atone for the guilt of sin; nothing, except the sanctifying Spirit of God, can purge away its pollution. The priests and the Levites were gone to Judah and Jerusalem, 2Ch 11:13, 14, but instead of them God raised up prophets, who read and expounded the word. They probably were from the schools of the prophets, first set up by Samuel. They had not the spirit of prophecy as Elijah, but taught the people to keep close to the God of Israel. These Jezebel sought to destroy. The few that escaped death were forced to hide themselves. God has his remnant among all sorts, high and low; and that faith, fear, and love of his name, which are the fruits of the Holy Spirit, will be accepted through the Redeemer. See how wonderfully God raises up friends for his ministers and people, for their shelter in difficult times. Bread and water were now scarce, yet Obadiah will find enough for God's prophets, to keep them alive. Ahab's care was not to lose all the beasts; but he took no care about his soul, not to lose that. He took pains to seek grass, but none to seek the favour of God; fencing against the effect, but not inquiring how to remove the cause. But it bodes well with a people, when God calls his ministers to stand forth, and show themselves. And we may the better endure the bread of affliction, while our eyes see our teachers.

One may guess how people stand affected to God, by observing how they stand affected to his people and ministers. It has been the lot of the best and most useful men, like Elijah, to be called and counted the troublers of the land. But those who cause God's judgments do the mischief, not he that foretells them, and warns the nation to repent.

Many of the people wavered in their judgment, and varied in their practice. Elijah called upon them to determine whether Jehovah or Baal was the self-existent, supreme God, the Creator, Governor, and Judge of the world, and to follow him alone. It is dangerous to halt between the service of God and the service of sin, the dominion of Christ and the dominion of our lusts. If Jesus be the only Saviour, let us cleave to him alone for every thing; if the Bible be the world of God, let us reverence and receive the whole of it, and submit our understanding to the Divine teaching it contains. Elijah proposed to bring the matter to a trial. Baal had all the outward advantages, but the event encourages all God's witnesses and advocates never to fear the face of man. The God that answers by fire, let him be God: the atonement was to be made by sacrifice, before the judgment could be removed in mercy. The God therefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve from the calamity. God never required his worshippers to honour him in the manner of the worshippers of Baal; but the service of the devil, though sometimes it pleases and pampers the body, yet, in other things, really is cruel to it, as in envy and drunkenness. God requires that we mortify our lusts and corruptions; but bodily penances and severities are no pleasure to him. Who has required these things at your hands? A few words uttered in assured faith, and with fervent affection for the glory of God, and love to the souls of men, or thirstings after the Lord's image and his favour, form the effectual, fervent prayer of the righteous man, which availeth much. Elijah sought not his own glory, but that of God, for the good of the people. The people are all agreed, convinced, and satisfied; Jehovah, he is the God. Some, we hope, had their hearts turned, but most of them were convinced only, not converted. Blessed are they that have not seen what these saw, yet have believed, and have been wrought upon by it, more than they that saw it.

Israel, being so far reformed as to acknowledge the Lord to be God, and to consent to the execution of Baal's prophets, was so far accepted, that God poured out blessing upon the land. Elijah long continued praying. Though the answer of our fervent and believing supplications does not come quickly, we must continue earnest in prayer, and not faint or give over. A little cloud at length appeared, which soon overspread the heavens, and watered the earth. Great blessings often arise from small beginnings, showers of plenty from a cloud of span long. Let us never despise the day of small things, but hope and wait for great things from it. From what small beginnings have great matters arisen! It is thus in all the gracious proceedings of God with the soul. Scarcely to be perceived are the first workings of his Spirit in the heart, which grow up at last to the wonder of men, and applause of angels. Elijah hastened Ahab home, and attended him. God will strengthen his people for every service to which his commandments and providence call them. The awful displays of Divine justice and holiness dismay the sinner, extort confessions, and dispose to outward obedience while the impression lasts; but the view of these, with mercy, love, and truth in Christ Jesus, is needful to draw the soul to self-abasement, trust, and love. The Holy Spirit employs both in the conversion of sinners; when sinners are impressed with Divine truths, they should be exhorted to set about the duties to which the Saviour calls his disciples.

CHAPTER 18

1Ki 18:1-16. Elijah Meets Obadiah.

1. the third year--In the New Testament, it is said there was no rain "for the space of three years and six months" [Jas 5:17]. The early rain fell in our March, the latter rain in our October. Though Ahab might have at first ridiculed Elijah's announcement, yet when neither of these rains fell in their season, he was incensed against the prophet as the cause of the national judgment, and compelled him, with God's direction, to consult his safety in flight. This was six months after the king was told there would be neither dew nor rain, and from this period the three years in this passage are computed.

Go, show thyself unto Ahab--The king had remained obdurate and impenitent. Another opportunity was to be given him of repentance, and Elijah was sent in order to declare to him the cause of the national judgment, and to promise him, on condition of his removing it, the immediate blessing of rain.

2. Elijah went--a marvellous proof of the natural intrepidity of this prophet, of his moral courage, and his unfaltering confidence in the protecting care of God, that he ventured to approach the presence of the raging lion.

there was a sore famine in Samaria--Elijah found that the famine was pressing with intense severity in the capital. Corn must have been obtained for the people from Egypt or the adjoining countries, else life could not have been sustained for three years; but Ahab, with the chamberlain of his royal household, is represented as giving a personal search for pasture to his cattle. On the banks of the rivulets, grass, tender shoots of grass, might naturally be expected; but the water being dried up, the verdure would disappear. In the pastoral districts of the East it would be reckoned a most suitable occupation still for a king or chief to go at the head of such an expedition. Ranging over a large tract of country, Ahab had gone through one district, Obadiah through another.

3. Obadiah feared the Lord greatly--Although he did not follow the course taken by the Levites and the majority of pious Israelites at that time of emigration into Judah (2Ch 11:13-16), he was a secret and sincere worshipper. He probably considered the violent character of the government, and his power of doing some good to the persecuted people of God as a sufficient excuse for his not going to worship in Jerusalem.

4. an hundred prophets--not men endowed with the extraordinary gifts of the prophetic office, but who were devoted to the service of God, preaching, praying, praising, &c. (1Sa 10:10-12).

fed them with bread and water--These articles are often used to include sustenance of any kind. As this succor must have been given them at the hazard, not only of his place, but his life, it was a strong proof of his attachment to the true religion.

7-16. Obadiah was in the way ... Elijah met him--Deeming it imprudent to rush without previous intimation into Ahab's presence, the prophet solicited Obadiah to announce his return to Ahab. The commission, with a delicate allusion to the perils he had already encountered in securing others of God's servants, was, in very touching terms, declined, as unkind and peculiarly hazardous. But Elijah having dispelled all the apprehensions entertained about the Spirit's carrying him away, Obadiah undertook to convey the prophet's message to Ahab and solicit an interview. But Ahab, bent on revenge, or impatient for the appearance of rain, went himself to meet Elijah.

17-18. Art thou he that troubleth Israel--A violent altercation took place. Ahab thought to awe him into submission, but the prophet boldly and undisguisedly told the king that the national calamity was traceable chiefly to his own and his family's patronage and practice of idolatry. But, while rebuking the sins, Elijah paid all due respect to the high rank of the offender. He urged the king to convene, by virtue of his royal mandate, a public assembly, in whose presence it might be solemnly decided which was the troubler of Israel. The appeal could not well be resisted, and Ahab, from whatever motives, consented to the proposal. God directed and overruled the issue.

19. gather ... the prophets of Baal ... the prophets of the groves--From the sequel it appears that the former only came. The latter, anticipating some evil, evaded the king's command.

which eat at Jezebel's table--that is, not at the royal table where she herself dined, but they were maintained from her kitchen establishment (see on 1Sa 20:25 and 1Ki 4:22). They were the priests of Astarte, the Zidonian goddess.

20. mount Carmel--is a bold, bluff promontory, which extends from the western coast of Palestine, at the bay of Acre, for many miles eastward, to the central hills of Samaria. It is a long range, presenting many summits, and intersected by a number of small ravines. The spot where the contest took place is situated at the eastern extremity, which is also the highest point of the whole ridge. It is called El-Mohhraka, "the Burning," or "the Burnt Place." No spot could have been better adapted for the thousands of Israel to have stood drawn up on those gentle slopes. The rock shoots up in an almost perpendicular wall of more than two hundred feet in height, on the side of the vale of Esdraelon. This wall made it visible over the whole plain, and from all the surrounding heights, where gazing multitudes would be stationed.

21-40. Elijah said unto all the people, How long halt ye?--They had long been attempting to conjoin the service of God with that of Baal. It was an impracticable union and the people were so struck with a sense of their own folly, or dread of the king's displeasure, that they "answered not a word." Elijah proposed to decide for them the controversy between God and Baal by an appeal, not to the authority of the law, for that would have no weight, but by a visible token from Heaven. As fire was the element over which Baal was supposed to preside, Elijah proposed that two bullocks should be slain and placed on separate altars of wood, the one for Baal, and the other for God. On whichever the fire should descend to consume it, the event should determine the true God, whom it was their duty to serve. The proposal, appearing every way reasonable, was received by the people with unanimous approval. The priests of Baal commenced the ceremony by calling on their god. In vain did they continue invoking their senseless deity from morning till noon, and from noon till evening, uttering the most piercing cries, using the most frantic gesticulations, and mingling their blood with the sacrifice. No response was heard. No fire descended. Elijah exposed their folly and imposture with the severest irony and, as the day was far advanced, commenced his operations. Inviting the people to approach and see the entire proceeding, he first repaired an old altar of God, which Jezebel had demolished. Then, having arranged the cut pieces of the bullock, he caused four barrels or jars of water to be dashed all over the altar and round in the trench. Once, twice, a third time this precaution was taken, and then, when he had offered an earnest prayer, the miraculous fire descended (Le 9:24; Jud 6:21; 13:20; 1Ch 21:26; 2Ch 7:1), and consumed not only the sacrifice, but the very stones of the altar. The impression on the minds of the people was that of admiration mingled with awe; and with one voice they acknowledged the supremacy of Jehovah as the true God. Taking advantage of their excited feelings, Elijah called on them to seize the priestly impostors, and by their blood fill the channel of the river (Kishon), which, in consequence of their idolatries, the drought had dried up--a direction, which, severe and relentless as it seems, it was his duty as God's minister to give (De 15:5; 18:20). The natural features of the mount exactly correspond with the details of this narrative. The conspicuous summit, 1635 feet above the sea, on which the altars were placed, presents an esplanade spacious enough for the king and the priests of Baal to stand on the one side, and Elijah on the other. It is a rocky soil, on which there is abundance of loose stones, to furnish the twelve stones of which the altar was built--a bed of thick earth, in which a trench could be dug; and yet the earth not so loose that the water poured into it would be absorbed; two hundred fifty feet beneath the altar plateau, there is a perennial fountain, which, being close to the altar of the Lord, might not have been accessible to the people; and whence, therefore, even in that season of severe drought, Elijah could procure those copious supplies of water which he poured over the altar. The distance between this spring and the site of the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it would have been impossible once in an afternoon to fetch water from the sea [Van De Velde]. The summit is one thousand feet above the Kishon, which nowhere runs from the sea so close to the base of the mount as just beneath El-Mohhraka; so that the priests of Baal could, in a few minutes, be taken down to the brook (torrent), and slain there.

1Ki 18:41-46. Elijah, by Prayer, Obtains Rain.

42. Ahab went up to eat and to drink--Ahab, kept in painful excitement by the agonizing scene, had eaten nothing all the day. He was recommended to refresh himself without a moment's delay; and, while the king was thus occupied, the prophet, far from taking rest, was absorbed in prayer for the fulfilment of the promise (1Ki 18:1).

put his face between his knees--a posture of earnest supplication still used.

43. Go up now, look toward the sea--From the place of worship there is a small eminence, which, on the west and northwest side, intercepts the view of the sea [Stanley; Van De Velde]. It can be ascended in a few minutes, and presents a wide prospect of the Mediterranean. Six times the servant went up, but the sky was clear--the sea tranquil. On the seventh he described the sign of approaching rain [1Ki 18:44].

44. Behold, there ariseth a little cloud out of the sea, like a man's hand--The clearness of the sky renders the smallest speck distinctly visible; and this is in Palestine the uniform precursor of rain. It rises higher and higher, and becomes larger and larger with astonishing celerity, till the whole heaven is black, and the cloud bursts in a deluge of rain.

Prepare thy chariot, and get thee down, that the rain stop thee not--either by the river Kishon being suddenly so swollen as to be impassable, or from the deep layer of dust in the arid plain being turned into thick mud, so as to impede the wheels.

45. Ahab rode, and went to Jezreel--now Zerin, a distance of about ten miles. This race was performed in the midst of a tempest of rain. But all rejoiced at it, as diffusing a sudden refreshment over all the land of Jezreel.

46. Elijah ... girded up his loins, and ran before Ahab--It was anciently, and still is in some countries of the East, customary for kings and nobles to have runners before their chariots, who are tightly girt for the purpose. The prophet, like the Bedouins of his native Gilead, had been trained to run; and, as the Lord was with him, he continued with unabated agility and strength. It was, in the circumstances, a most proper service for Elijah to render. It tended to strengthen the favorable impression made on the heart of Ahab and furnished an answer to the cavils of Jezebel for it showed that he who was so zealous in the service of God, was, at the same time, devotedly loyal to his king. The result of this solemn and decisive contest was a heavy blow and great discouragement to the cause of idolatry. But subsequent events seem to prove that the impressions, though deep, were but partial and temporary.

After many days - in the third year - We learn from our Lord, Luk 4:25, that the drought which brought on the famine in Israel lasted three years and six months. St. James, Jam 5:17, gives it the same duration. Probably Elijah spent six months at the brook Cherith, and three years with the widow at Sarepta.

I will send rain upon the earth - The word האדמה haadamah should be translated the ground or the land, as it is probable that this drought did not extend beyond the land of Judea.

Obadiah feared the Lord greatly - He was a sincere and zealous worshipper of the true God, and his conduct towards the persecuted prophets was the full proof both of his piety and humanity.

Fed them with bread and water - By these are signified the necessaries of life, of whatsoever kind.

Unto all fountains of water - All marshy or well-watered districts, where grass was most likely to be preserved.

There is no nation or kingdom - He had sent through all his own states and to the neighboring governments to find out the prophet, as he knew, from his own declaration, that both rain and drought were to be the effect of his prayers. Had he found him, he no doubt intended to oblige him to procure rain, or punish him for having brought on this drought.

He took an oath - Ahab must have had considerable power and authority among the neighboring nations to require and exact this, and Elijah must have kept himself very secret to have shunned such an extensive and minute search.

The Spirit of the Lord shall carry thee - Obadiah supposed that the Spirit of the Lord had carried him to some strange country during the three years and a half of the drought; and as he had reason to think that Ahab would slay Elijah if he found him, and that the God of the prophet would not suffer his servant to fall into such murderous hands, he took for granted that as soon as he should come into danger, so soon would the Spirit of the Lord carry him away, or direct him to some hiding place.

When Jezebel slew the prophets - This persecution was probably during the dearth, for as this bad woman would attribute the public calamity to Elijah, not being able to find him, she would naturally wreak her vengeance on the prophets of Jehovah who were within her reach.

I have not troubled Israel - Here the cause of the dearth is placed on its true ground: the king and the people had forsaken the true God, and God shut up the heavens that there was no rain. Elijah was only the minister whom God used to dispense this judgment.

Gather to me all Israel - The heads of tribes and families; the rulers of the people.

The prophets of Baal four hundred and fifty - the prophets of the groves four hundred - The king and queen had different religious establishments; the king and his servants worshipped Baal, the supreme lord and master of the world, the sun. For this establishment four hundred and fifty priests were maintained. The queen and her women worshipped אשרה Asherah, Astarte, or Venus; and for this establishment four hundred priests were maintained. These latter were in high honor; they ate at Jezebel's table; they made a part of her household. It appears that those eight hundred and fifty priests were the domestic chaplains of the king and queen, and probably not all the priests that belonged to the rites of Baal and Asherah in the land; and yet from the following verse we learn that Ahab had sent to all the children of Israel to collect these prophets; but Jezebel had certainly four hundred of them in her own house who were not at the assembly mentioned here. Those of Baal might have a more extensive jurisdiction than those of Asherah, the latter being constantly resident in Samaria.

How long halt ye between two opinions? - Literally, "How long hop ye about upon two boughs?" This is a metaphor taken from birds hopping about from bough to bough, not knowing on which to settle. Perhaps the idea of limping through lameness should not be overlooked. They were halt, they could not walk uprightly; they dreaded Jehovah, and therefore could not totally abandon him; they feared the king and queen, and therefore thought they must embrace the religion of the state. Their conscience forbade them to do the former; their fear of man persuaded them to do the latter, but in neither were they heartily engaged; and at this juncture their minds seemed in equipoise, and they were waiting for a favorable opportunity to make their decision. Such an opportunity now, through the mercy of God, presented itself.

I only, remain a prophet of the Lord - That is, I am the only prophet of God present, and can have but the influence of an individual; while the prophets of Baal are four hundred and fifty men! It appears that the queen's prophets, amounting to four hundred, were not at this great assembly; and these are they whom we meet with 1Kgs 22:6, and whom the king consulted relative to the battle at Ramoth-gilead.

The God that answereth by fire - Elijah gave them every advantage when he granted that the God who answered by fire should be acknowledged as the true God; for as the Baal who was worshipped here was incontestably Apollo, or the sun, he was therefore the god of fire, and had only to work in his own element.

For ye are many - And therefore shall have the preference, and the advantage of being first in your application to the deity.

From morning even until noon - It seems that the priests of Baal employed the whole day in their desperate rites. The time is divided into two periods:

1. From morning until noon; this was employed in preparing and offering the sacrifice, and in earnest supplication for the celestial fire. Still there was no answer, and at noon Elijah began to mock and ridicule them, and this excited them to commence anew. And,

2. They continued from noon till the time of offering the evening sacrifice, dancing up and down, cutting themselves with knives, mingling their own blood with their sacrifice, praying, supplicating, and acting in the most frantic manner.

And they leaped upon the altar - Perhaps it will be more correct to read with the margin, they leaped up and down at the altar; they danced round it with strange and hideous cries and gesticulations, tossing their heads to and fro, with a great variety of bodily contortions.

A heathen priest, a high priest of Budhoo, has been just showing me the manner in which they dance and jump up and down, and from side to side, twisting their bodies in all manner of ways, when making their offerings to their demon gods; a person all the while beating furiously on a tom-tom, or drum, to excite and sustain those frantic attitudes; at the same time imploring the succor of their god, frequently in some such language as this: "O loving brother devil, hear me, and receive my offering!" To perform these sacrificial attitudes they have persons who are taught to practice them from their earliest years, according to directions laid down in religious books; and to make the joints and body pliant, much anointing of the parts and mechanical management are used; and they have masters, whose business it is to teach these attitudes and contortions according to the rules laid down in those books. It seems therefore that this was a very general practice of idolatry, as indeed are the others mentioned in this chapter.

At noon - Elijah mocked them - Had not Elijah been conscious of the Divine protection, he certainly would not have used such freedom of speech while encompassed by his enemies.

Cry aloud - Make a great noise; oblige him by your vociferations to attend to your suit.

For he is a god - כי אלהים הוא ki Elohim hu, he is the supreme God, you worship him as such, he must needs be such, and no doubt jealous of his own honor and the credit of his votaries! A strong irony.

He is talking - He may be giving audience to some others; let him know that he has other worshippers, and must not give too much of his attention to one. Perhaps the word שיח siach should be interpreted as in the margin, he meditateth; he is in a profound revery; he is making some god-like projects; he is considering how he may best keep up his credit in the nation. Shout! let him know that all is now at stake.

He is pursuing - He may be taking his pleasure in hunting, and may continue to pursue the game in heaven, till he have lost all his credit and reverence on earth. The original words, שיג לו sig lo, are variously translated; He is in a hotel, in diversorio, Vulgate. Perhaps he is delivering oracles, μη ποτε χρηματιζει αυτος, Septuagint. Or, he is on some special business. Therefore, cry aloud!

He is in a journey - He has left his audience chamber, and is making some excursions; call aloud to bring him back, as his all is at stake.

Peradventure he sleepeth - Rab. S. Jarchi gives this the most degrading meaning; I will give it in Latin, because it is too coarse to be put in English; Fortassis ad locum secretum abiit, ut ventrem ibi exomeret; "Perhaps he is gone to the _____." This certainly reduces Baal to the lowest degree of contempt, and with it the ridicule and sarcasm are complete.

Among Asiatic idolaters their gods have different functions to fulfill, and require sleep and rest. Vishnoo sleeps four months in the year. Budhoo is represented in his temple as sleep, though his eyes are open. Vayoo manages the winds; Varoona, the waters; Indra, the clouds, etc.; and according to many fables in the Pooranas, the gods are often out on journeys, expeditions, etc.

They cried aloud - The poor fools acted as they were bidden.

And cut themselves after their manner - This was done according to the rites of that barbarous religion; if the blood of the bullock would not move him they thought their own blood might; and with it they smeared themselves and their sacrifice. This was not only the custom of the idolatrous Israelites, but of the Syrians, Persians, Greeks, Indians, and in short of all the heathen world.

They prophesied - They made incessant prayer and supplication; a farther proof that to pray or supplicate is the proper ideal meaning of the word נבא naba, which we constantly translate to prophesy, when even all the circumstances of the time and place are against such a meaning. See what is said on the case of Saul among the prophets, in the note on 1Sam 10:5 (note).

He repaired the altar of the Lord - There had been an altar of Jehovah in that place, called, even among the heathens, the altar of Carmel, probably built in the time of the judges, or, as the rabbins imagine, by Saul. Tacitus and Suetonius mention an altar on Mount Carmel, which Vespasian went to consult; there was no temple nor statue, but simply an altar that was respectable for its antiquity. "Est Judaeam inter Syriamque Carmelus; ita vocant montem Deumque: nec simulachrum Deo, aut templum situm tradidere majores: aram tantum, et reverentiam." - Tacit. Hist. lib. ii., c. 78. A priest named Basilides officiated at that altar, and assured Vespasian that all his projects would be crowned with success.

Suetonius speaks to this purpose: "Apud Judaeam Carmeli Dei oraculum consulentem ita confirmavere sortes, ut quicquid cogitaret volveretque animo quamlibet magnum, id esse proventurum pollicerentur." Suet. in Vespas. cap. 5. The mount, the absence of a temple, no image, but a simple altar, very ancient, and which was held in reverence on account of the true answers which had been given there, prove that this was originally the altar of Jehovah: though in the time of Vespasian it seems to have been occupied by a heathen priest, and devoted to lying vanities.

Took twelve stones - He did this to show that all the twelve tribes of Israel should be joined in the worship of Jehovah.

He made a trench - This was to detain the water that might fall down from the altar when the barrels should be poured upon it, 1Kgs 18:35.

Fill four barrels - This was done to prevent any kind of suspicion that there was fire concealed under the altar. An ancient writer under the name of Chrysostom, quoted by Calmet, says that he had seen under the altars of the heathens, holes dug in the earth with funnels proceeding from them, and communicating with openings on the tops of the altars. In the former the priests concealed fire, which, communicating through the funnels with the holes, set fire to the wood and consumed the sacrifice; and thus the simple people were led to believe that the sacrifice was consumed by a miraculous fire. Elijah showed that no such knavery could be practiced in the present case. Had there been a concealed fire under the altar, as in the case mentioned above, the water that was thrown on the altar must have extinguished it most effectually. This very precaution has for ever put this miracle beyond the reach of suspicion.

Lord God of Abraham - He thus addressed the Supreme Being, that they might know when the answer was given, that it was the same God whom the patriarchs and their fathers worshipped, and thus have their hearts turned back again to the true religion of their ancestors.

Then the fire of the Lord fell - It did not burst out from the altar; this might still, notwithstanding the water, have afforded some ground for suspicion that fire had been concealed, after the manner of the heathens, under the altar.

Pindar's account of the Rhodians' settling is the isle of Rhodes, and their first sacrifice there, bears a near affinity to the account here given: the shower of gold descending on the sacrifice offered up without fire, to show the approbation of their god, is little more than a poetic account of the above transactions. Καιτοι γαρ αιθουσας εχοντες Σπερμ' ανεβαν φλογος ου Τευξαν δ' απυροις ἱεροις Αλσος εν ακροπολει· κεινοισι μεν ξαν - θαν αγαγων νεφελαι· Πολυν ὑσε χρυσον

Pind. Olymp. Od. 7, ver. 86.

The Rhodians, mindful of their sire's behest,

Straight in the citadel an altar reared;

But with imperfect rites the Power addressed,

And without fire their sacrifice prepared;

Yet Jove, approving, o'er the assembly spread

A yellow cloud, that dropped with golden dews.

West.

Consumed the burnt-sacrifice - The process of this consumption is very remarkable, and all calculated to remove the possibility of a suspicion that there was any concealed fire.

1. The fire came down from heaven.

2. The pieces of the sacrifice were first consumed.

3. The wood next, to show that it was not even by means of the wood that the flesh was burned.

4. The twelve stones were also consumed, to show that it was no common fire, but one whose agency nothing could resist.

5. The dust, the earth of which the altar was constructed, was burned up.

6. The water that was in the trench was, by the action of this fire, entirely evaporated.

7. The action of this fire was in every case downward, contrary to the nature of all earthly and material fire. Nothing can be more simple and artless than this description, yet how amazingly full and satisfactory is the whole account!

Fell on their faces - Struck with awe and reverence at the sight of this incontestable miracle.

And they said - We should translate the words thus: Jehovah, He is the God! Jehovah, He is the God! Baal is not the God; Jehovah alone is the God of Israel.

As our term Lord is very equivocal, we should every where insert the original word יהוה, which we should write Yeve or Yeheveh, or Yahvah or Yehueh, or, according to the points, Yehovah.

Let not one of them escape - They had committed the highest crime against the state and the people by introducing idolatry, and bringing down God's judgments upon the land; therefore their lives were forfeited to that law which had ordered every idolater to be slain. It seems also that Ahab, who was present, consented to this act of impartial justice.

Get thee up, eat and drink - It appears most evidently that Ahab and the prophet were now on good terms, and this is a farther evidence that the slaying of the false prophets was by the king's consent.

Put his face between his knees - He kneeled down, and then bowed his head to the earth, so that, while his face was between his knees, his forehead touched the ground.

Look toward the sea - From the top of Mount Carmel the Mediterranean Sea was full in view.

There ariseth a little cloud out of the sea, like a man's hand. - ככף איש kechaph ish, like the hollow of a man's hand. In the form of the hand bent, the concave side downmost. I have witnessed a resemblance of this kind at sea previously to a violent storm, a little cloud the size of a man's hand first appearing, and this increasing in size and density every moment, till at last it covered the whole heavens, and then burst forth with incredible fury.

Mr. Bruce mentions a similar appearance in Abyssinia: - "Every morning, in Abyssinia, is clear, and the sun shines. About nine a small cloud, not above four hundred feet broad, appears in the east, whirling violently round, as if upon an axis; but arrived near the zenith, it first abates its motion, then loses its form, and extends itself greatly, and seems to call up vapours from all opposite quarters. These clouds, having attained nearly the same height, rush against each other with great violence, and put me always in mind of Elijah foretelling rain on Mount Carmel." - Travels, vol. v., page 336, edit. 1806.

Ran before Ahab - Many think that Elijah ran before the king in order to do him honor; and much learned labor has been spent on this passage in order to show that Elijah had put himself at the head of a company of chanters who ran before the king reciting his praises, or the praises of God; a custom which still exists in Arabian countries! I believe all these entirely mistake the writer's meaning: Ahab yoked his chariot, and made all speed to Jezreel. The hand of the Lord, or, as the Targum says, the spirit of strength, came upon Elijah, and he girded up his loins, that is, tucked up his long garments in his girdle, and ran; and notwithstanding the advantage the king had by means of his chariot, the prophet reached Jezreel before him. There is no intimation here that he ran before the horses' heads. All this was intended to show that he was under the peculiar influence and inspiration of the Almighty, that the king might respect and fear him, and not do or permit to be done to him any kind of outrage.

AND it came to pass after many days, that the word of the LORD came to Elijah in the third year , saying, Go shew thy self unto Ahab , and I will send rain upon the earth .

Either, 1. From the time when he went to hide himself by the Brook Cerith; Six Months before which time the Famine might begin, though it was not yet come to extremity. And so this being in, or towards the end of the Third Year, it makes up these Three Years and Six Months, Iac. 5. 17. Or 2. From the time of his going to Sarepta, which probably was a Year after the Famine begun; See on Chap. 17. 7. and so this might be in the middle of the Third Year, which also makes up the Three Years and Six Months.

To acquaint him with the cause of Judgment, ver. 18. and to advise him to remove it, and upon that condition to promise him Rain.

According to thy Word and Prayer which thou shalt make for it. Thus God takes care to maintain the Honour and Authority of his Prophet, and in Judgment remembers Mercy to Israel for the sake of the Holy Seed yet left among them, who suffered in this common Calamity.

2 And Elijah went to shew himself unto Ahab ▪ and there was a sore famine in Samaria.

Wherein he shews a strong Faith, and resolute Obedience, and invincible Courage, that he durst at God's Command run into the mouth of this raging Lion; which was a degree of Martyrdom.

3 And Ahab called Obadiah which was the governour of his house : (now Obadiah feared the LORD greatly :

Being valued by Ahab for his great prudence and fidelity, and therefore indulged as to the worship of the Calves and Baal.

Quest. How could he and some other Israelites be said to fear the Lord, when they did not go up to Ierusalem to Worship, as God had Commanded? Ans. Although they seem not to be wholly excusable in this neglect, because they should have preferred Gods Service before their Worldly commodity, according to the good example of the Priests and Levites, and the generality of the Godly People who did so, 2 Chron. 11. 13, 16. yet because they Worshipped God in Spirit and Truth, and performed all Moral Duties to God and their Brethren, and abstained from Idolatry, and being kept from Ierusalem by violence, they thought necessity, and the apparent hazard of their Lives, would excuse them from Ceremonial Services; and God bare with their infirmity herein.

Marginal references: Heb. [illegible: 1 word] ahu.; Heb. over [illegible: 1 word] house.

4 For it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets , and hid them by fifty in a cave, and fed them with bread and water ).

Which name is not onely given to such as are endowed with an extraordinary Spirit of Prophecy, but to such Ministers as Devoted themselves to the Service of God in Preaching, Praying, Praising God, and the like, as 1 Sam. 10. 10, 11, 12. and in this place compared with v. 22. where Elijah saith, I onely remain a prophet of the Lord, to wit, strictly so called; and Matth. 10. 41. 1 Cor. 12. 28, 29. and 14. 29.

With the hazard of his own life, and against the Kings command; as wisely considering, that no command of an Earthly Prince could over-rule the command of the Supreme Lord, the King of kings, or discharge him from those acts of Piety to God, and Charity to Men, which Gods Law indispensably required.

Either properly; which was a great kindness in those circumstances: or figuratively, i. e. with meat and drink.

Marginal references: Heb. Izebel.

5 And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks : peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts.

About which, Grass was most probably to be found in that great drought.

Marginal references: [illegible: 1+ letters]eb. that we cut not off [illegible: 1 word] selves from the beasts.

6 So they divided the land between them, to pass throughout it. Ahab went one way by himself , and Obadiah went another way by himself.

Not daring to trust any other, Obadiah excepted, lest being bribed by such as had Grass for their own use, they should not give him a true account.

7 ¶ And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face , and said, Art thou that my lord Elijah?

By this profound reverence, shewing his great Respect and Love to him.

8 And he answered him, I am: go tell thy lord , Behold, Elijah is here.

Ah[illegible: 1+ letters]: whom, though a very wicked man, he owns for Obadiah's lord and King; thereby instructing him, that he did well in owning him as such; and that the wickedness of Kings doth not exempt their Subjects from obedience to their Lawful commands.

9 And he said, What have I sinned , that thou wouldest deliver thy servant into the hand of Ahab, to slay me?

Wherein have I so offended God, and thee, that thou shouldest inflict this punishment upon me, and expose me to certain ruin by this means?

10 As the LORD thy God liveth, there is no nation or kingdom , whither my lord hath not sent to seek thee: and when they said, He is not there; he took an oath of the kingdom and nation, that they found thee not .

To wit, near to his own, where he could in reason think that Elijah had hid himself. Nothing is more frequent than to understand general expressions with such limitations.

Not that he could force other Kingdoms to take an Oath, but that by his persuasions he prevailed with the chief persons in several Kingdoms for his satisfaction to Swear that they did not know of Elijah's being among them. Which was not hard for him to obtain. For Ahab was a great Prince, and had a great interest among the Neighbouring Kings. The King of Tyre was his Father-in-law; the King of Moab Tributary to him; Iehoshaphat, his Friend and Relation, to whom the King of Edom was Tributary. We read also of all the kings of Arabia, and of all the Kings of the Hittites, and of Syria, 1 King. 10. 15, 29. which as they corresponded with Solomon, so how far they might be Allied to, or Confederate with Ahab, we know not; nor what Articles or Agreements were between him and them, among which this might be one, That they should deliver up to one another all their fugitive or banished Subjects upon demand; which might give sufficient ground for his desire or expectation of this Oath. Quest. How then could Elijah lye hid in the House of the Widow of Sarepta? Ans. That might easily be, either, because she her self, or at least others, did not know particularly who he was; or, because she used all possible care to conceal him, her Conscience and Interest both obliging her so to do; or because God secured him there.

12 And it shall come to pass, as soon as I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not ; and so when I come and tell Ahab, and he cannot find thee, he will slay me : but I thy servant fear the LORD from my youth .

The Holy Ghost, to whom the inspiration and conduct of the Prophets is commonly ascribed in Holy Scripture, as Isa. 48. 16. and 61. 1. Matth. 4. 1. Act. 16. 6, 7. who might do this either immediately by his own power, or by an Angel, or by a strong wind.

Such transportations of the Prophets having doubtless been usual before this time, as they were after it. See 2 King. 2. 16. Ezek. 3. 12, 14. Mat. 4. 1. Act. 8. 39.

Either as a cursed impostor that hath deluded him with vain hopes: or rather, because I did not forthwith seize upon thee, and bring thee to him to receive punishment.

He speaks not these, nor the following words, in way of vain boasting; but onely for his own necessary vindication and preservation, that he might move the Prophet to pity and spare him, and not put him upon that hazardous action; which yet he was resolved to do, if the Prophet peremptorily required it.

15 And Elijah said, As the LORD of hosts liveth, before whom I stand, I will surely shew my self unto him to day.

The Lord of all the Creatures, which are called Gods hosts, Gen. 2. 1. Deut. 4. 19. Psal. 103. 21. and 148. 2. and are all subject to his Command. He mentions this Title as his Shield, under the Protection whereof he did, and durst venture to come into Ahab's presence.

17 ¶ And it came to pass when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel ?

Have I at last met with thee, O thou great disturber of my Kingdom, the Author of this Famine, and of all our Disquiets and Calamities?

Marginal references: Act. 16. 20▪

18 And he answered, I have not troubled Israel, but thou and thy fathers house , in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim.

These Calamities are not to be imputed to my passions, but thine and thy Fathers wickedness, which God punisheth by this means. He answered him thus boldly, because he spoke and acted in Gods Name, and for his Honour and Service, whose Vassal Ahab was.

19 Now therefore send , and gather to me all Israel unto mount Carmel , and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebels table.

To wit, Messengers, that this controversy between thee and me may be decided, the true cause of these heavy Judgments discovered and removed, that so this Plague may be removed.

By their Deputies, or Heads, and Representatives, that they may be Witnesses of all our Transactions.

Not that Carmel in Iudah, 1 Sam. 15. 12. but another in Issachar by the Midland-Sea, Ios. 19. 26. Ier. 46. 18. which he chose as a very convenient place, being not far from the Center of his Kingdom, to which all the Tribes might conveniently resort, and at some good distance from Samaria, that Iezebel might not hinder his design; and a very high Mountain, Amos 9. 3. and that upon the Sea, whence he might have the opportunity to discover the Rain at its first approach, which he did chap. 42, &c.

Which were dispersed in all the parts of the Kingdom.

Which attended upon those Baals or Idols which were worshipped in the Groves, which were near the Royal City, and much valued and frequented by the King and the Queen, 1 King. 15. 13. and 16. 33. 2 King. 13. 6. and therefore were maintained at the Queens Charges.

20 So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.

He complied with Elijah's motion; partly, because it was so fair and reasonable, that he could not refuse it with honour, nor without the discontent of all his people, this being proposed in order to their deliverance from this terrible Famine; partly, because the urgency of the present distress made him willingto try all means to remove it; partly from a curiosity of seeing some extraordinary Events; and principally, because God inclined his heart to close with it.

21 And Elijah came unto all the people, and said, How long halt ye between two opinions ? If the LORD be God , follow him : but if Baal , then follow him: And the people answered him not a word .

Why do you not make straight paths with your Feet, as the Phrase is, Heb. 12. 13? Why do you walk so lamely and unevenly, being so unsteddy in your opinions and practises, and doubting whether it is better to Worship God or Baal?

Whom you pretended to worship in the Calves, 2 King. 10. 16. 31. compare Exod. 32. 4.

Worship him, and him onely, and that in such place and manner as he hath commanded you, and not by the Calves.

If Baal can prove himself to be the True God.

Being convinced of the reasonableness of his proposition; taught by experience, that Iehovah had sent this Judgment, and that Baal could not remove it, which had staggereed them in their Opinion about Baal; yet not daring to disown Baal, for fear of the displeasure of the King, then present.

Marginal references: Or, thoughts.; See Josh. 24. 15.

22 Then said Elijah unto the people, I, even I onely remain a prophet of the LORD; but Baals prophets are four hundred and fifty men.

To wit, here present, publickly to own and plead the cause of God; for he opposeth himself onely to Baal's 450 Prophets, because they onely were present; the Prophets of the Groves, being, it seems, not permitted by Iezabel (through her pride, or obstinacy, or care, and kindness to them) to go thither. See chap. 22. 6. As for the other Prophets of the Lord, many of them were slain by Ahab or Iezabel, others banished, or hid in Caves.

23 Let them therefore give us two bullocks , and let them chuse one bullock for themselves , and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under:

He attempts the decition of this controversy; not by Gods word, which was either rejected, or despised, or grosly neglected, by the generality of that People; but by a Miracle, to which all that had common sense must needs submit.

Which they judge best and fittest for their purpose.

24 And call ye on the name of your gods, and I will call on the Name of the LORD: and the God that answereth by fire , let him be God. And all the people answered and said, it is well spoken.

i. e. That shall consume the Sacrifice by Fire sent from Heaven; which the People knew the True God used to do, as Genesis 4. 4. Iudges 6. 21. and 13. 20.

Even the Baalites themselves; partly, because they could not without great reproach to themselves and Baal, refuse so equal a motion; and partly, because they were confident of Baal's power and divinity, having probably had some experiments of supernatural and prodigious Events done in the worship of Baal by Gods Just and Wife permission, for the hardening of that Apostatical and wicked People in their Idolatry; as God hath in several Ages for the like reason suffered lying wonders to be wrought by the Devil whom they worshipped in and by their Idols.

Marginal references: Or, God.; Heb. The word is good.

25 And Elijah said unto the prophets of Baal, Chuse ye one bullock for your selves, and dress it first, for ye are many : and call on the name of your gods, but put no fire under.

And I am willing to give you the precedency. This he did, partly, because if he had first offered, and God had answered by Fire, as he knew that he would do, Baal's Priests would have been discouraged, and upon some excuse (which would easily be accepted in regard of the Kings Authority, and the Favour which they had with the People) would have desisted from making the trial on their part; and partly, because the disappointment of the Priests of Baal, of which he was well assured, would notably prepare the way for the Peoples more diligent attention unto his words and actions, and cause them to entertain the Prophets good success with more admiration and affection; and this coming last, would leave the greater impression and relish upon their hearts. And this they accepted, because they might think, that if Baal did answer them first, which they presumed he would, the People would be so confirmed and heightned in their Opinion of Baal, that they by the Kings assistance might murder Elijah before he came to his experiment.

Marginal references: Or, God.

26 And they took the bullock which was given them , and they dressed it , and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leapt upon the altar which was made .

Which being chosen by them, v. 25. was now put into their hands by those who had the Beasts in their custody, till they were taken away for Sacrifice.

Cut it in pieces, and laid the parts in or upon the Wood.

From the time of the morning-Sacrifice; which advantage Elijah suffered them to take for their Sacrifice.

Or, over the altar: which might easily be done, the Altar being low, and suddenly made for the present use. Or rather, beside, as the Hebrew (al) oft signifies the altar: or, before it. They used some superstitious, unusual, and disorderly gestures, either pretending to be acted by the Spirit of their God, and to be in a kind of Holy rage, and Religious extasie; or, in way of Devotion to their god; which they might borrow from the practise of their progenitors, who amongst other things, used Dancing in Gods Service and presence, as Exod. 15. 20. and 32. 19. Iudg. 21. 21. 2 Sam. 6. 14.

Heb. which he made: Either, First, Elias; which some think was already made, though the making of it be not mentioned till afterwards, ver. 31. and that it was their design, by leaping upon his Altar, to overthrow it. Or rather, Secondly, Ahab on their behalf; or, any other person: that being onely an Hebraism, the third person active, being put for the passive Verb, as our Translators well render it.

Marginal references: Or, [illegible: 1 word] ▪; Or, [illegible: 1 word] ▪; Or, [illegible: 1 word] [illegible: 1 word] and [illegible: 1 word] the [illegible: 1 word].

27 And it came to pass at noon , that Elijah mocked them , and said, Cry aloud: for he is a god, either he is talking, or he is pursuing, or he is in a journey , or peradventure he sleepeth, and must be awaked.

When they had long tried all means in vain.

Derided them and their gods, which were indeed, and had now proved thmselves to be ridiculous and contemptible things. By this example we see, that all jesting is not unlawful, but onely that which intrencheth upon Piety, and good Manners. See on Eph. 5. 4.

He is employed about some other business, and hath not leisure to mind you: for being a god of a small and narrow understanding, he cannot mind two things at once, and you are immodest and unreasonable to expect it from him.

Marginal references: Heb. with a great [illegible: 1 word] ▪; Or, [illegible: 1+ letters]e [illegible: 1+ letters] tateth.; Heb. [illegible: 1 word] pursuit.

28 And they cried aloud , and cut themselves after their manner with knives and lancers , till the blood gushed out upon them.

As if Eltas had spoken the truth, and their god needed rowzing.

Mingling their own blood with their Sacrifices; as knowing by experience, that nothing was more acceptable to their Baal (which was indeed the Devil) than humane blood; and hoping hereby to move their god to pity and help them. And this indeed was the practise of divers Heathens in the worship of their false gods, as is manifest both from Scripture, as Levit. 19. 28. Deut. 14. 1. 1 King. 18. 28. and from the express testimonies of Plutarch, Lucian, Apuleius, and many others.

Marginal references: Heb. [illegible: 1 word] out blood upon them.

29 And it came to pass, when mid-day was past, and they prophesied until the time of the offering of the evening sacrifice , that there was neither voice, nor any to answer, nor any that regarded .

i. e. Praised, and prayed unto, and worshipped their God; for so the word prophecying is used, 1 Sam. 10. 10. and 19. 20, &c. 1 Chron. 25. 2, 3. Matth. 7. 22. 1 Cor. 11. 4 and 14. 5, 6, &c.

Heb. of the sacrifice, which being here opposed to the time of their offering, which was the morning, ver. 26. must needs be meant of the Evening Sacrifice; of which see Exod. 29. 39, &c. which is called the sacrifice, by way of Eminency, because it was more solemn, and publick, and frequented, than the Morning Sacrifice; of which divers reasons may be given. See Exod. 12. 6. Psal. 141. 2. Act. 3. 1.

Heb. there was no attention: Either, First, Of their god, who was so far from answering, that he did not mind any of their words and actions. Or, Secondly, Of the People, who were now tired out with so long attention and expectation; and therefore more readily deserted them, and approached to Elijah and his Altar, at his call, v. 30.

Marginal references: Heb. had.; Heb. [illegible: 1 word] ending.; Heb. attention.

30 And Elijah said unto all the people, Come near unto me . And all the people came near unto him; and he repaired the altar of the LORD that was broken down .

Come away from these impudent deceive [illegible: 1+ letters]to me, and expect from me what satisfaction you desire.

Which by the Peoples help was quickly done; the materials being all ready, and very slightly put together, onely for the present occasion.

Which had been built there by some of their Ancestors for the offering of Sacrifice to the God of Israel, which was frequently done in high-places, of which this was none of the least eminent ones: but being for some time neglected, it needed reparations.

Either, First, By the Priests of Baal at this time, who leaped upon it to that end: of which see on ver. 26. Or rather, Secondly, By some of the Baalites, out of their enmity to the True God, whose Temple, because they could not reach, they shewed their malignity in destroying his Altars, ch. 19. 14.

31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob , unto whom the word of the LORD came, saying, Israel shall be thy name .

This he did, partly, to renew the Covenant between God and all the Tribes, as Moses did, Exod. 24. 4. Partly, to shew, that he prayed and acted in the Name, and for the Service of the God of all the Patriarchs, and of all the Tribes of Israel, and for their good: and partly, to teach the people, that though the Tribes were divided as to their Civil Government, they ought all to be united in the Worship of the same God, and in the same Religion.

Which Iacob was Graciously answered by God when he prayed to him, and was honoured with the Glorious Title of Israel, which noted his prevalency with God and men. And I, calling upon the same God, doubt not of a like Gracious answer; and if ever you mean to have your Prayers granted, you must not seek to Baal for it, who, as you now see, neither hears nor regards his most devout worshippers; but unto the God of Iacob; and if you would recover the honour which was once conferred upon Iacob, and continued a long time to his Posterity, you must return to that God from whom you are revolted.

Marginal references: [illegible: 1 word] 32▪ 28. 2 [illegible: 1 word] ▪ 17. 34.

32 And with the stones he built an altar in the Name of the LORD : and he made a trench about the altar, as great as would contain two measures of seed.

With the assistance of the People, who readily yielded their helping-hand.

Which, though generally forbidden, he might do, because he did it by the command and suggestion of God, who can dispence with his own Laws, and upon apparent and urgent necessity, and for a work of great mercy, (to which even by Gods Command the Ceremonial Laws must give place, Hos. 6. 6. Mar. 2. 27.) even for the conversion of the Israelites, whom it was impossible▪ to bring to the Altar of Ierusalem at this time.

By the Authority of God, and for his Worship.

i. e. Two third parts of an Ephah: which shews that the [illegible: 1+ letters]rench was of a competent largeness.

33 And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water , and pour it on the burnt-sacrifice, and on the wood .

Which they could quickly fetch, either from the River Kishon; or, if that was dried up, from the [illegible: 1+ letters]ea; both which were at the foot of the Mountain. See Ier. 46. 18.

This he did, to make the Miracle more Glorious, and more unquestionable, and so more successful.

Marginal references: See Judg. 6. 20.

36 And it came to pass, at the time of the offering of the evening sacrifice , that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day, that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word .

Which time he chose, that he might unite his Prayers with the Prayers of the Godly Iews at Ierusalem, who at that time assembled together to pray, Act. 3. 1.

Brought this Famine, gathered the people hither, and done what I have done, or am doing here.

Not in compliance with my own passions, but in obedience to thy command, as thy Agent and Minister. For that action of shutting up Heaven, and that of killing the Priests of Baal, must needs expose him to great envy and reproach; which made this publick vindication necessary, as it was also effectual, being witnessed from Heaven.

37 Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again .

That they may feel so powerful and sudden a change in their hearts, that they may know it is thy Work, and the effect of thy Grace to them, and in them. Or, when thou hast turned, &c. or, because thou, &c. So the Particle Vau is oft used; and the sense is, That they may know thee to be the True God, by the effects of thy Divine Power, in converting their hearts, and that in so miraculous a way, and in answer to my Prayers.

Unto thee, from whom they have revolted.

39 And when all the people saw it, they fell on their faces : and they said, The LORD, he is the God; the LORD, he is the God .

In way of acknowledgment and adoration of the True God.

He alone; and Baal is a dull and sensless Idol. And they double the words, to note their abundant satisfaction and assurance of the Truth of their assertion.

40 And Elijah said unto them , Take the prophets of Baal, let not one of them escape: and they took them, and Elijah brought them down to the brook Kishon , and slew them there .

He takes the opportunity, whilst the peoples hearts were warm with the fresh sense of this great miracle.

That their blood might be poured into that River, and thence conveyed into the Sea, and might not defile the Holy Land.

Quest. How could Elijah do this, seeing he was but a private Person? Ans. First, He had no doubt the consent of all the heads of the People, who were here assembled; and of the King too, who durst not resist the universal torrent, and could not deny that they were Impostors, and worthy of Death; and probably was by the Prophet assured of Rain when this was done. Ans. Secondly, As these Idolatrous Priests were manifestly under a Sentence of Death, passed upon such by the Sovereign Lord of Life and Death, Deut. 13. and 17. so Elijah had sufficient Authority to execure it, as being a Prophet, and an extraordinary Minister of Gods vengeance against sinners, now especially when the Magistrate so grosly neglected his Duty therein.

Marginal references: Or, apprehend.

41 ¶ And Elijah said unto Ahab, Get thee up , eat and drink , for there is a sound of abundance of rain .

From the River, where the King and he had been present at the slaughter of Baal's Priests, to thy Tent: which probably was pitched on the side of Carmel.

Take comfort, and refresh thy self: for neither the King, nor any of the People could have any leasure to eat, being wholly inrent upon the decision of the great controversy.

The Rain is as certainly and speedily coming, as if I did actually see it, or hear the noise which it makes. Gods wrath is now appeased, and thou shalt have no cause to repent of this days work.

Marginal references: Or, a sound of a noise of rain.

42 So Ahab went up to eat and to drink, and Elijah went up to the top of Carmel , and he cast himself down upon the earth, and put his face between his knees ,

Where he might secretly and ardently pour out his Prayers unto God; and whence he might look towards the Sea, and discern when the Rain was coming.

He either sate, or rather, kneeled upon his Knees, and then cast down his Face to the Ground between his Knees; either, in token of profound reverence and humility; or, out of fervency of spirit, which oft disposeth men to uncouth gestures, which at other times, or in other men, would be ridiculous; but in them and in that case, are usual and allowed; or, that turning away his Eyes from all outward objects, he might be more intent and earnest upon his work, or pray to God without distraction.

43 And said to his servant, Go up now , look towards the sea . And he went up, and looked, and said, There is nothing. And he said, Go again seven times .

Whilst I continue praying.

Whence Clouds and Vapours usually arise. Elijah desired to have timely notice of the very first appearance and signification of Rain, not out of vanity or ambition, but that Ahab and the People might know that it was obtained from Iehovah by the Prophets prayers, and thereby be confirmed in the True Religion.

Let us not be dejected for some disappointments, but continue to wait upon God, who will Answer me, and that speedily.

45 And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode and went to Jezreel .

Not that in Iudah, Ios. 15. [illegible: 1+ letters]6. but another City in the border of Issachar and Manasseh, Ios. 19. 18.

46 And the hand of the LORD was on Elijah , and he girded up his loyns , and ran before Ahab , to the entrance of Jezreel.

God gave him more than natural and ordinary strength, whereby he was enabled to outrun Ahab's Chariot, and that for so many Miles together.

That his Garments, which were then long, might not hinder him. See 2 King. 4. 29. and 9. 1.

Partly, to shew how ready he was to honour and serve the King, if he did not exalt himself above or against God: partly, that by this humble and self-denying carriage, it might appear, that what he had done was not from envy, or ambition, or humane passion, but onely from a just zeal for Gods Glory: partly, that by his presence with the King, and his Courtiers who attended upon him, he might animate and oblige them to proceed in the well-begun Reformation of Religion: and partly, to demonstrate, that he was neither ashamed of nor afraid for what he had done, tho he knew how Iezabel would resent it, but durst venture himself in the midst of his Enemies, as being confident of the Divine Power and Protection.

Marginal references: Heb. till thou come to Jezreel.

1Ki 18:1-6 Elijah’s meeting with Ahab. - 1Ki 18:1, 1Ki 18:2. In the third year of his sojourn at Zarephath the word of the Lord came to Elijah to show himself to Ahab; since God was about to send rain upon the land again. The time given, “the third year,” is not to be reckoned, as the Rabbins, Clericus, Thenius, and others assume, from the commencement of the drought, but from the event last mentioned, namely, the sojourn of Elijah at Zarephath. This view merits the preference as the simplest and most natural one, and is shown to be the oldest by Luk 4:25 and Jam 5:17, where Christ and James both say, that in the time of Ahab it did not rain for three years and six months. And this length of time can only be obtained by allowing more than two years for Elijah’s stay at Zarephath. -  From 1Ki 18:2 to 1Ki 18:6 we have parenthetical remarks introduced, to explain the circumstances which led to Elijah’s meeting with Ahab. The verbs ויּקרא, ויהי, ויּאמר ,ויהי , and ויחלּקוּ (1Ki 18:3, 1Ki 18:4, 1Ki 18:5, 1Ki 18:6) carry on the circumstantial clauses: “and the famine was...” (1Ki 18:2), and “Obadiah feared...” (1Ki 18:3), and are therefore to be expressed by the pluperfect. When the famine had become very severe in Samaria (the capital), Ahab, with Obadiah the governor of his castle (הבּית על אשׁר, see at 1Ki 4:6), who was a God-fearing man, and on the persecution of the prophets of Jehovah by Jezebel had hidden a hundred prophets in caves and supplied them with food, had arranged for an expedition through the whole land to seek for hay for his horses and mules. And for this purpose they had divided the land between them, so that the one explored one district and the other another. We see from Oba 1:4 that Jezebel had resolved upon exterminating the worship of Jehovah, and sought to carry out this intention by destroying the prophets of the true God. The hundred prophets whom Obadiah concealed were probably for the most part pupils (“sons”) of the prophets. אישׁ חמשּׁים must signify, according to the context and also according to Oba 1:13, “fifty each,” so that חמשּׁים must have fallen out through a copyist’s error. מן נכרית ולוא, that we may not be obliged to kill (a portion) of the cattle (מן partitive). The Keri מהבּהמה is no doubt actually correct, but it is not absolutely necessary, as the Chethîb בּהמה מן may be taken as an indefinite phrase: “any head of cattle.”

1Ki 18:7-8

Elijah met Obadiah on this expedition, and told him to announce his coming to the king.

1Ki 18:9-11

Obadiah was afraid that the execution of this command might cost him his life, inasmuch as Ahab had sent in search of Elijah “to every kingdom and every nation,” - a hyperbole suggested by inward excitement and fear. אין ואמרוּ is to be connected with what follows in spite of the accents: “and if they said he is not here, he took an oath,” etc.

1Ki 18:12-14 “And if it comes to pass (that) I go away from thee, and the Spirit of Jehovah carries thee away whither I know not, and I come to tell Ahab (sc., that thou art here) and he findeth thee not, he will slay me, and thy servant feareth the Lord from his youth,” etc.; i.e., since I as a God-fearing man and a protector of the prophets cannot boast of any special favour from Ahab. מנּערי, from my youth up: “thy servant” being equivalent to “I myself.” From the fear expressed by Obadiah that the Spirit of Jehovah might suddenly carry the prophet to some unknown place, Seb. Schmidt and others have inferred that in the earlier history of Elijah there had occurred some cases of this kind of sudden transportation, though they have not been handed down; but the anxiety expressed by Obadiah might very well have sprung from the fact, that after Elijah had announced the coming drought to Ahab, he disappeared, and, notwithstanding all the inquiries instituted by the king, was nowhere to be found. And since he was not carried off miraculously then (compare the לך and ויּלך, “get thee hence” and “he went,” in 1Ki 17:3, 1Ki 17:5), there is all the less ground for imagining cases of this kind in the intermediate time, when he was hidden from his enemies. The subsequent translation of Elijah to heaven (2Ki 2:11-12), and the miraculous carrying away of Philip from the chamberlain of Mauritania (Act 8:39), do not warrant any such assumption; and still less the passage which Clericus quotes from Ezekiel (Eze 3:12, Eze 3:14), because the carrying of Ezekiel through the air, which is mentioned here, only happened in vision and not in external reality. If Obadiah had known of any actual occurrence of this kind, he would certainly have stated it more clearly as a more striking vindication of his fear.

1Ki 18:15-19

But when Elijah assured him with an oath (צבאות יהוה, see at 1Sa 1:3) that he would show himself to Ahab that day, Obadiah went to announce it to the king; whereupon Ahab went to meet the prophet, and sought to overawe him with the imperious words, “Art thou here, thou troubler of Israel.” (עכר, see at Gen 34:30). But Elijah threw back this charge: “It is not I who have brought Israel into trouble, but thou and thy family, in that ye have forsaken the commandments of Jehovah, and thou goest after Baalim.” He then called upon the king to gather together all Israel to him upon Carmel, together with the 450 prophets of Baal and the 400 prophets of Asherah, who ate of Jezebel’s table, i.e., who were maintained by the queen.

Carmel, a mountain ridge “with many peaks, intersected by hundreds of larger and smaller ravines,” which stands out as a promontory running in a north-westerly direction into the Mediterranean (see at Jos 19:26), and some of the loftiest peaks of which rise to the height of 1800 feet above the level of the sea, when seen from the northern or outer side shows only “bald, monotonous rocky ridges, scantily covered with short and thorny bushes;” but in the interior it still preserves its ancient glory, which has procured for it the name of “fruit-field,” the valleys being covered with the most beautiful flowers of every description, and the heights adorned with myrtles, laurels, oaks, and firs (cf. V. de Velde, R. i. p. 292ff.). At the north-western extremity of the mountain there is a celebrated Carmelite monastery, dedicated to Elijah, whom tradition represents as having lived in a grotto under the monastery; but we are certainly not to look there for the scene of the contest with the priests of Baal described in the verses which follow. The scene of Elijah’s sacrifice is rather to be sought for on one of the south-eastern heights of Carmel; and Van de Velde (i. p. 320ff.) has pointed it out with great probability in the ruins of el Mohraka, i.e., “the burned place,” “a rocky level space of no great circumference, and covered with old gnarled trees with a dense entangled undergrowth of bushes.” For “one can scarcely imagine a spot better adapted for the thousands of Israel to have stood drawn up on than the gentle slopes. The rock shoots up in an almost perpendicular wall of more than 200 feet in height on the side of the vale of Esdraelon. On this side, therefore, there was no room for the gazing multitude; but, on the other hand, this wall made it visible over the whole plain, and from all the surrounding heights, so that even those left behind, who had not ascended Carmel, would still have been able to witness at no great distance the fire from heaven that descended upon the altar.” - “There is not a more conspicuous spot on all Carmel than the abrupt rocky height of el Mohraka, shooting up so suddenly on the east.” Moreover, the soil was thoroughly adapted for the erection of the altar described in 1Ki 18:31, 1Ki 18:32 : “it shows a rocky surface, with a sufficiency of large fragments of rock lying all around, and, besides, well fitted for the rapid digging of a trench.” There is also water in the neighbourhood, as is assumed in 1Ki 18:34. “Nowhere does the Kishon run so close to Mount Carmel as just beneath el Mohraka,” which is “1635 feet above the sea, and perhaps 1000 feet above the Kishon. This height can be gone up and down in the short time allowed by the Scripture (1Ki 18:40-44).” But it was possible to find water even nearer than this, to pour upon the burnt-offering in the manner described in 1Ki 18:34, 1Ki 18:35. Close by the steep rocky wall of the height, just where you can descend to the Kishon through a steep ravine, you find, “250 feet it might be beneath the altar plateau, a vaulted and very abundant fountain built in the form of a tank, with a few steps leading down into it, just as one finds elsewhere in the old wells or springs of the Jewish times.” - “From such a fountain alone could Elijah have procured so much water at that time. And as for the distance between this spring and the supposed site of the altar, it was every way possible for men to go thrice thither and back again to obtain the necessary supply.” Lastly, el Mohraka is so situated, that the circumstances mentioned in 1Ki 18:42-44 also perfectly coincide (Van de Velde, pp. 322-325).

1Ki 18:20 Elijah’s contest with the prophets of Baal. - Ahab sent through all Israel and gathered the prophets (of Baal) together upon Mount Carmel. According to 1Ki 18:21, 1Ki 18:22, and 1Ki 18:39, a number of the people (“all the people”) had also come with them. On the other hand, not only is there no further reference in what follows to the 400 prophets of Asherah (cf. 1Ki 18:25 and 1Ki 18:40), but in 1Ki 18:22 it is very obvious that the presence of the 450 prophets of Baal alone is supposed. We must therefore assume that the Asherah prophets, foreboding nothing good, had found a way of evading the command of Ahab and securing the protection of Jezebel.It is true that in 1Ki 18:22 the lxx have this clause, καὶ οἱ προφῆται τοῦ ἄλσους (i.e., האשׁרה) τετρακόσιοι, which Thenius regards as an original portion of the text, though without observing the character of the lxx. If the Asherah prophets had also been present, Elijah would not only have commanded the prophets of Baal to be seized and slain (1Ki 18:40), but the Asherah prophets also. From the principle a potiori fit, etc., it may be possible to explain the omission of the Asherah prophets in 1Ki 18:25, but not in 1Ki 18:40.

King Ahab also appeared upon Carmel (cf. 1Ki 18:41), as he had no idea of Elijah’s intention, which was by no means “to prove to the king that he (Ahab) and not Elijah had brought Israel into trouble” (Vat., Seb. Schm.), but to put before the eyes of the whole nation a convincing practical proof of the sole deity of Jehovah and of the nothingness of the Baals, that were regarded as gods, and by slaying the priests of Baal to give a death-blow to idolatry in Israel.

1Ki 18:21

Elijah addressed the assembled people as follows: “How long do ye limp upon both sides? Is Jehovah God, then go after Him; but if Baal be God, then go after him” - and the people answered him not a word. They wanted to combine the worship of Jehovah and Baal, and not to assume a hostile attitude towards Jehovah by the worship of Baal; and were therefore obliged to keep silence under this charge of infatuated halving, since they knew very well from the law itself that Jehovah demanded worship with a whole and undivided heart (Deu 6:4-5). This dividing of the heart between Jehovah and Baal Elijah called limping הסּעפּים שׁתּי על, “upon the two parties (of Jehovah and Baal).” For סעפּים the meaning “divided opinions, parties,” is well established by the use of סעפים in Psa 119:113; and the rendering of the lxx ιγνύαι, the hollow of the knee, is only a paraphrase of the sense and not an interpretation of the word.

1Ki 18:22-25

As the people adhered to their undecided double-mindedness, Elijah proposed to let the Deity Himself decide who was the true God, Jehovah or Baal. The prophets of Baal were to offer a sacrifice to Baal, and he (Elijah) would offer one to Jehovah. And the true God should make Himself known by kindling the burnt-offering presented to Him with fire from heaven, and in this way answering the invocation of His name. This proposal was based upon the account in Lev 9. As Jehovah had there manifested Himself as the God of Israel by causing fire to fall from heaven upon the first sacrifice presented in front of the tabernacle and to consume it, Elijah hoped that in like manner Jehovah would even now reveal Himself as the living God. And the form of decision thus proposed would necessarily appear all the fairer, because Elijah, the prophet of Jehovah, stood alone in opposition to a whole crowd of Baal’s prophets, numbering no less than 450 men. And for that very reason the latter could not draw back, without publicly renouncing their pretensions, whether they believed that Baal would really do what was desired, or hoped that they might be able to escape, through some accident or stratagem, from the difficult situation that had been prepared for them, or fancied that the God of Elijah would no more furnish the proof of His deity that was desired of Him than Baal would. In order, however, to cut off every subterfuge in the event of their attempt proving a failure, Elijah not only yielded the precedence to them on the occasion of this sacrifice, but gave them the choice of the two oxen brought to be offered; which made the fairness of his proposal so much the more conspicuous to every one, that the people willingly gave their consent.

1Ki 18:26-29

The prophets of Baal then proceeded to the performance of the duty required. They prepared (יעשׂוּ) the sacrifice, and called solemnly upon Baal from morning to noon: “O Baal, hear us,” limping round the altar; “but there was no voice, and no one to hear (to answer), and no attention.” פּסּח is a contemptuous epithet applied to the pantomimic sacrificial dance performed by these priests round about the altar,The following is the description which Herodian (hist. v. 3), among others, gives of Heliogabalus when dancing as chief priest of the Emesinian sun-god: Ἱερουγοῦντα δὴ τοῦτον, περί τε τοῖς βωμοῖς χορεύοντα νόμῳ Βαρβάρων, ὑπό τε αὐλοῖς καὶ σύριγξι παντοδαπῶν τε ὀργάνων ἤχῳ. עשׂה אשׁר (“which one had made”).

1Ki 18:30-39 Elijah’s sacrifice. - As no answer came from Baal, Elijah began to prepare for his own sacrifice. 1Ki 18:30. He made the people come nearer, that he might have both eye-witnesses and ear-witnesses present at his sacrifice, and restored the altar of Jehovah which was broken down. Consequently, there was already an altar of Jehovah upon Carmel, which either dated from the times anterior to the building of the temple, when altars of Jehovah were erected in different places throughout the land (see at 1Ki 3:2), or, what is more probable, had been built by pious worshippers belonging to the ten tribes since the division of the kingdom (Hengstenberg, Dissertations on the Pentateuch, vol. i. p. 183, trans.), and judging from 1Ki 19:10, had been destroyed during the reign of Ahab, when the worship of Baal gained the upper hand.

1Ki 18:40-46

Elijah availed himself of this enthusiasm of the people for the Lord, to deal a fatal blow at the prophets of Baal, who turned away the people from the living God. He commanded the people to seize them, and had them slain at the brook Kishon, and that not so much from revenge, i.e., because it was at their instigation that queen Jezebel had murdered the prophets of the true God (1Ki 18:13), as to carry out the fundamental law of the Old Testament kingdom of God, which prohibited idolatry on pain of death, and commanded that false prophets should be destroyed (Deu 17:2-3; Deu 13:13.).It was necessary that idolatry and temptation to the worship of idols should be punished with death, as a practical denial of Jehovah the true God and Lord of His chosen people, if the object of the divine institutions was to be secured. By putting the priests of Baal to death, therefore, Elijah only did what the law required; and inasmuch as the ordinary administrators of justice did not fulfil their obligations, he did this as an extraordinary messenger of God, whom the Lord had accredited as His prophet before all the people by the miraculous answer given to his prayer. - To infer from this act of Elijah the right to institute a bloody persecution of heretics, would not only indicate a complete oversight of the difference between heathen idolaters and Christian heretics, but the same reprehensible confounding of the evangelical standpoint of the New Testament with the legal standpoint of the Old, which Christ condemned in His own disciples in Luk 9:55-56.

The Character of Obadiah; Elijah's Interview with Obadiah. (b. c. 906.)

1 And it came to pass after many days, that the word of the Lord came to Elijah in the third year, saying, Go, show thyself unto Ahab; and I will send rain upon the earth. 2 And Elijah went to show himself unto Ahab. And there was a sore famine in Samaria. 3 And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the Lord greatly: 4 For it was so, when Jezebel cut off the prophets of the Lord , that Obadiah took a hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) 5 And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts. 6 So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself. 7 And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? 8 And he answered him, I am: go, tell thy lord, Behold, Elijah is here. 9 And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me?   10 As the Lord thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, He is not there; he took an oath of the kingdom and nation, that they found thee not. 11 And now thou sayest, Go, tell thy lord, Behold, Elijah is here. 12 And it shall come to pass, as soon as I am gone from thee, that the Spirit of the Lord shall carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the Lord from my youth. 13 Was it not told my lord what I did when Jezebel slew the prophets of the Lord , how I hid a hundred men of the Lord 's prophets by fifty in a cave, and fed them with bread and water? 14 And now thou sayest, Go, tell thy lord, Behold, Elijah is here: and he shall slay me. 15 And Elijah said, As the Lord of hosts liveth, before whom I stand, I will surely show myself unto him to day. 16 So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah.

In these verses we find,

I. The sad state of Israel at this time, upon two accounts:—

1. Jezebel cut off the prophets of the Lord (v. 4), slew them, v. 13. Being an idolater, she was a persecutor, and made Ahab one. Even in those bad times, when the calves were worshipped and the temple at Jerusalem deserted, yet there were some good people that feared God and served him, and some good prophets that instructed them in the knowledge of him and assisted them in their devotions. The priests and the Levites had all gone to Judah and Jerusalem (2 Chron. xi. 13, 14), but, instead of them, God raised up these prophets, who read and expounded the law in private meetings, or in the families that retained their integrity, for we read not of any synagogues at this time; they had not the spirit of prophecy as Elijah, nor did they offer sacrifice, or burn incense, but taught people to live well, and keep close to the God of Israel. These Jezebel aimed to extirpate, and put many of them to death, which was as much a public calamity as a public iniquity, and threatened the utter ruin of religion's poor remains in Israel. Those few that escaped the sword were forced to abscond, and hide themselves in caves, where they were buried alive and cut off, though not from life, yet from usefulness, which is the end and comfort of life; and, when the prophets were persecuted and driven into corners, no doubt their friends, those few good people that were in the land, were treated in like manner. Yet, bad as things were,

(1.) There was one very good man, who was a great man at court, Obadiah, who answered his name—a servant of the Lord, one who feared God and was faithful to him, and yet was steward of the household to Ahab. Observe his character: He feared the Lord greatly (v. 3), was not only a good man, but zealously and eminently good; his great place put a lustre upon his goodness, and gave him great opportunities of doing good; and he feared the Lord from his youth (v. 12), he began betimes to be religious and had continued long. Note, Early piety, it is to be hoped, will be eminent piety; those that are good betimes are likely to be very good; he that feared God from his youth came to fear him greatly. He that will thrive must rise betimes. But it is strange to find such an eminently good man governor of Ahab's house, an office of great honour, power, and trust. [1.] It was strange that so wicked a man as Ahab would prefer him to it and continue him in it; certainly it was because he was a man of celebrated honesty, industry, and ingenuity, and one in whom he could repose a confidence, whose eyes he could trust as much as his own, as appears here, v. 5. Joseph and Daniel were preferred because there were none so fit as they for the places they were preferred to. Note, Those who profess religion should study to recommend themselves to the esteem even of those that are without by their integrity, fidelity, and application to business. [2.] It was strange that so good a man as Obadiah would accept of preferment in a court so addicted to idolatry and all manner of wickedness. We may be sure it was not made necessary to qualify him for preferment that he should be of the king's religion, that he should conform to the statues of Omri, or the law of the house of Ahab. Obadiah would not have accepted the place if he could not have had it without bowing the knee to Baal, nor was Ahab so impolitic as to exclude those from offices that were fit to serve him, merely because they would not join with him in his devotions. That man that is true to his God will be faithful to his prince. Obadiah therefore could with a good conscience enjoy the place, and therefore would not decline it, nor give it up, though he foresaw he could not do the good he desired to do in it. Those that fear God need not go out of the world, bad as it is. [3.] It was strange that either he did not reform Ahab or Ahab corrupt him; but it seems they were both fixed; he that was filthy would be filthy still, and he that was holy would be holy still. Those fear God greatly that keep up the fear of him in bad times and places; thus Obadiah did. God has his remnant among all sorts, high and low; there were saints in Nero's household, and in Ahab's.

(2.) This great good man used his power for the protection of God's prophets. He hid 100 of them in two caves, when the persecution was hot, and fed them with bread and water, v. 4. He did not think it enough to fear God himself, but, having wealth and power wherewith to do it, he thought himself obliged to assist and countenance others that feared God; nor did he think his being kind to them would excuse him from being good himself, but he did both, he both feared God greatly himself and patronised those that feared him likewise. See how wonderfully God raises up friends for his ministers and people, for their shelter in difficult times, even where one would least expect them. Bread and water were now scarce commodities, yet Obadiah will find a competence of both for God's prophets, to keep them alive for service hereafter, though now they were laid aside.

2. When Jezebel cut off God's prophets God cut off the necessary provisions by the extremity of the drought. Perhaps Jezebel persecuted God's prophets under pretence that they were the cause of the judgment, because Elijah had foretold it. Christianos ad leones—Away with Christians to the lions. But God made them know the contrary, for the famine continued till Baal's prophets were sacrificed, and so great a scarcity of water there was that the king himself and Obadiah went in person throughout the land to seek for grass for the cattle, v. 5, 6. Providence ordered it so, that Ahab might, with his own eyes, see how bad the consequences of this judgment were, that so he might be the better inclined to hearken to Elijah, who would direct him into the only way to put an end to it. Ahab's care was not to lose all the beasts, many being already lost; but he took no care about his soul, not to lose that; he took a deal of pains to seek grass, but none to seek the favour of God, fencing against the effect, but not enquiring how to remove the cause. The land of Judah lay close to the land of Israel, yet we find no complaint there of the want of rain; for Judah yet ruled with God, and was faithful with the saints and prophets (Hos. xi. 12), by which distinction Israel might plainly have seen the ground of God's controversy, when God caused it to rain upon one city and not upon another (Amos iv. 7, 8); but they blinded their eyes, and hardened their hearts, and would not see.

II. The steps taken towards redressing the grievance, by Elijah's appearing again upon the stage, to act as a Tishbite, a converter or reformer of Israel, for so (some think) that title of his signifies. Turn them again to the Lord God of hosts, from whom they have revolted, and all will be well quickly; this must be Elijah's doing. See Luke i. 16, 17.

1. Ahab had made diligent search for him (v. 10), had offered rewards to any one that would discover him, sent spies into every tribe and lordship of his own dominions, as some understand it, or, as others, into all the neighbouring nations and kingdoms that were in alliance with him; and, when they denied that they knew any thing of him, he would not believe them unless they swore it, and, as should seem, promised likewise upon oath that, if ever they found him among them, they would discover him and deliver him up. It should seem, he made this diligent search for him, not so much that he might punish him for what he had done in denouncing the judgment as that he might oblige him to undo it again, by recalling the sentence, because he had said it should be according to his word, having such an opinion of him as men foolishly conceive of witches (that, if they can but compel them to bless that which they have bewitched, it will be well again), or such as the king of Moab had of Balaam. I incline to this because we find, when they came together, Elijah, knowing what Ahab wanted him for, appointed him to meet him on Mount Carmel, and Ahab complied with the appointment, though Elijah took such a way to revoke the sentence and bless the land as perhaps he little thought of.

2. God, at length, ordered Elijah to present himself to Ahab, because the time had now come when he would send rain upon the earth (v. 1), or rather upon the land. Above two years he had lain hid with the widow at Zarephath, after he had been concealed one year by the brook Cherith; so that the third year of his sojourning there, here spoken of (v. 1), was the fourth of the famine, which lasted in all three years and six months, as we find, Luke iv. 25; James v. 17. Such was Elijah's zeal, no doubt, against the idolatry of Baal, and such his compassion to his people, that he thought it long to be thus confined to a corner; yet he appeared not till God bade him: "Go and show thyself to Ahab, for now thy hour has come, even the time to favour Israel." Note, It bodes well to any people when God calls his ministers out of their corners, and bids them show themselves—a sign that he will give rain on the earth; at least we may the better be content with the bread of affliction while our eyes see our teachers, Isa. xxx. 20, 21.

3. Elijah first surrendered, or rather discovered, himself to Obadiah. He knew, by the Spirit, where to meet him, and we are here told what passed between them.

(1.) Obadiah saluted him with great respect, fell on his face, and humbly asked, Art thou that my lord Elijah? v. 7. As he had shown the tenderness of a father to the sons of the prophets, so he showed the reverence of a son to this father of the prophets; and by this made it appear that he did indeed fear God greatly, that he did honour to one that was his extraordinary ambassador and had a great interest in heaven.

(2.) Elijah, in answer to him, [1.] Transfers the title of honour he gave him to Ahab: "Call him thy lord, not me;" that is a fitter title for a prince than for a prophet, who seeks not honour from men. Prophets should be called seers, and shepherds, and watchmen, and ministers, rather than lords, as those that mind duty more than dominion. [2.] He bids Obadiah go and tell the king that he is there to speak with him: Tell thy lord, Behold, Elijah is forth-coming, v. 8. He would have the king know before, that it might not be a surprise to him and that he might be sure it was the prophet's own act to present himself to him.

(3.) Obadiah begs to be excused from carrying this message to Ahab, for it might prove as much as his life was worth. [1.] He tells Elijah what great search Ahab had made for him and how much his heart was upon it to find him out, v. 10. [2.] He takes it for granted that Elijah would again withdraw (v. 12): The Spirit of the Lord shall carry thee (as it is likely he had done sometimes, when Ahab thought he had been sure of him) whither I know not. See 2 Kings ii. 16. He thought Elijah was not in good earnest when he bade him tell Ahab where he was, but intended only to expose the impotency of his malice; for he knew Ahab was not worthy to receive any kindness from the prophet and it was not fit that the prophet should receive any mischief from him. [3.] He is sure Ahab would be so enraged at the disappointment that he would put him to death for making a fool of him, or for not laying hands on Elijah himself, when he had him in his reach, v. 12. Tyrants and persecutors, in their passion, are often unreasonably outrageous, even towards their friends and confidants. [4.] He pleads that he did not deserve to be thus exposed, and put in peril of his life: What have I said amiss? v. 9. Nay (v. 13), Was it not told my lord how I hid the prophets? He mentions this, not in pride or ostentation, but to convince Elijah that though he was Ahab's servant he was not in his interest, and therefore deserved not to be bantered as one of the tools of his persecution. He that had protected so many prophets, he hoped, should not have his own life hazarded by so great a prophet.

(4.) Elijah satisfied him that he might with safety deliver this message to Ahab, by assuring him, with an oath, that he would, this very day, present himself to Ahab, v. 15. Let but Obadiah know that he spoke seriously and really intended it, and he will make no scruple to carry the message to Ahab. Elijah swears by the Lord of hosts, who has all power in his hands, and is therefore able to protect his servants against all the powers of hell and earth.

(5.) Notice is hereby soon brought to Ahab that Elijah had sent him a challenge to meet him immediately at such a place, and Ahab accepts the challenge: He went to meet Elijah, v. 16. We may suppose it was a great surprise to Ahab to hear that Elijah, whom he had so long sought and not found, was now found without seeking. He went in quest of grass, and found him from whose word, at God's mouth, he must expect rain. Yet his guilty conscience gave him little reason to hope for it, but, rather, to fear some other more dreadful judgment. Had he, by his spies, surprised Elijah, he would have triumphed over him; but, now that he was thus surprised by him, we may suppose he even trembled to look him in the face, hated him, and yet feared him, as Herod did John.

Elijah's Interview with Ahab. (b. c. 906.)

17 And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? 18 And he answered, I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of the Lord , and thou hast followed Baalim. 19 Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table. 20 So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.

We have here the meeting between Ahab and Elijah, as bad a king as ever the world was plagued with and as good a prophet as ever the church was blessed with. 1. Ahab, like himself, basely accused Elijah. He durst not strike him, remembering that Jeroboam's hand withered when it was stretched out against a prophet, but gave him bad language, which was no less an affront to him that sent him. It was a very coarse compliment with which he accosted him at the first word: Art thou he that troubleth Israel? v. 17. How unlike was this to that with which his servant Obadiah saluted him (v. 7): Art thou that my lord Elijah? Obadiah feared God greatly; Ahab had sold himself to work wickedness; and both discovered their character by the manner of their address to the prophet. One may guess how people stand affected to God by observing how they stand affected to his people and ministers. Elijah now came to bring blessings to Israel, tidings of the return of the rain; yet he was thus affronted. Had it been true that he was the troubler of Israel, Ahab, as king, would have been bound to animadvert upon him. There are those who trouble Israel by their wickedness, whom the conservators of the public peace are concerned to enquire after. But it was utterly false concerning Elijah; so far was he from being an enemy to Israel's welfare that he as the stay of it, the chariots and horsemen of Israel. Note, It has been the lot of the best and most useful men to be called and counted the troublers of the land, and to be run down as public grievances. Even Christ and his apostles were thus misrepresented, Acts xvii. 6. 2. Elijah, like himself, boldly returned the charge upon the king, and proved it upon him, that he was the troubler of Israel, v. 18. Elijah is not the Achan: "I have not troubled Israel, have neither done them any wrong nor designed them any hurt." Those that procure God's judgments do the mischief, not he that merely foretels them and gives warning of them, that the nation may repent and prevent them. I would have healed Israel, but they would not be healed. Ahab is the Achan, the troubler, who follows Baalim, those accursed things. Nothing creates more trouble to a land than the impiety and profaneness of princes and their families. 3. As one having authority immediately from the King of kings, he ordered a convention of the states to be forthwith summoned to meet at Mount Carmel, where there had been an altar built to God, v. 30. Probably on that mountain they had an eminent high place, where formerly the pure worship of God had been kept up as well as it could be any where but at Jerusalem. Thither all Israel must come, to give Elijah the meeting; and the prophets of Baal who were dispersed all the country over, with those of the groves who were Jezebel's domestic chaplains, must there make their personal appearance. 4. Ahab issued out writs accordingly, for the convening of this great assembly (v. 20), either because he feared Elijah and durst not oppose him (Saul stood in awe of Samuel more than of God), or because he hoped Elijah would bless the land, and speak the word that they might have rain, and upon those terms they would be all at his beck. Those that slighted and hated his counsels would gladly be beholden to him for his prayers. Now God made those who said they were Jews and were not, but were of the synagogue of Satan, to come, and, in effect, to worship at his feet, and to know that God had loved him, Rev. iii. 9.

Elijah's Trial of the False Prophets; the Destruction of Baal's Prophets. (b. c. 906.)

21 And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 22 Then said Elijah unto the people, I, even I only, remain a prophet of the Lord ; but Baal's prophets are four hundred and fifty men. 23 Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: 24 And call ye on the name of your gods, and I will call on the name of the Lord : and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 25 And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under. 26 And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made. 27 And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. 28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. 29 And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. 30 And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the Lord that was broken down. 31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the Lord came, saying, Israel shall be thy name: 32 And with the stones he built an altar in the name of the Lord : and he made a trench about the altar, as great as would contain two measures of seed. 33 And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. 34 And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. 35 And the water ran round about the altar; and he filled the trench also with water. 36 And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 37 Hear me, O Lord , hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again. 38 Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. 39 And when all the people saw it, they fell on their faces: and they said, The Lord , he is the God; the Lord , he is the God. 40 And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.

Ahab and the people expected that Elijah would, in this solemn assembly, bless the land, and pray for rain; but he had other work to do first. The people must be brought to repent and reform, and then they may look for the removal of the judgment, but not till then. This is the right method. God will first prepare our heart, and then cause his ear to hear, will first turn us to him, and then turn to us, Ps. x. 17; lxxx. 3. Deserters must not look for God's favour till they return to their allegiance. Elijah might have looked for rain seventy times seven times, and not have seen it, if he had not thus begun his work at the right end. Three years and a half's famine would not bring them back to God. Elijah would endeavour to convince their judgments, and no doubt it was by special warrant and direction from heaven that he put the controversy between God and Baal upon a public trial. It was great condescension in God that he would suffer so plain a case to be disputed, and would permit Baal to be a competitor with him; but thus God would have every mouth to be stopped and all flesh to become silent before him. God's cause is so incontestably just that it needs not fear to have the evidences of its equity searched into and weighed.

I. Elijah reproved the people for mixing the worship of God and the worship of Baal together. Not only some Israelites worshipped God and others Baal, but the same Israelites sometimes worshipped one and sometimes the other. This he calls (v. 21) halting between two opinions, or thoughts. They worshipped God to please the prophets, but worshipped Baal to please Jezebel and curry favour at court. They thought to trim the matter, and play on both sides, as the Samaritans, 2 Kings xvii. 33. Now Elijah shows them the absurdity of this. He does not insist upon their relation to Jehovah—"Is he not yours, and the God of your fathers, while Baal is the god of the Sidonians? And will a nation change their god?" Jer. ii. 11. No, he waives the prescription, and enters upon the merits of the cause:—"There can be but one God, but one infinite and but one supreme: there needs but one God, one omnipotent, one all-sufficient. What occasion for addition to that which is perfect? Now if, upon trial, it appears that Baal is that one infinite omnipotent Being, that one supreme Lord and all-sufficient benefactor, you ought to renounce Jehovah and cleave to Baal only: but, if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him." Note, 1. It is a very bad thing to halt between God and Baal. "In reconcilable differences (says bishop Hall) nothing more safe than indifferency both of practice and opinion; but, in cases of such necessary hostility as betwixt God and Baal, he that is not with God is against him." Compare Mark ix. 38, 39, with Matt. xxi. 30. The service of God and the service of sin, the dominion of Christ and the dominion of our lusts, these are the two thoughts which it is dangerous halting between. Those halt between them that are unresolved under their convictions, unstable and unsteady in their purposes, promise fair, but do not perform, begin well, but do not hold on, that are inconsistent with themselves, or indifferent and lukewarm in that which is good. Their heart is divided (Hos. x. 2), whereas God will have all or none. 2. We are fairly put to our choice whom we will serve, Josh. xxiv. 15. If we can find one that has more right to us, or will be a better master to us, than God, we may take him at our peril. God demands no more from us than he can make out a title to. To this fair proposal of the case, which Elijah here makes, the people knew not what to say: They answered him not a word. They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him say what he would.

II. He proposed to bring the matter to a fair trial; and it was so much the fairer because Baal had all the external advantages on his side. The king and court were all for Baal; so was the body of the people. The managers of Baal's cause were 450 men, fat and well fed (v. 22), besides 400 more, their supporters or seconds, v. 19. The manager of God's cause was but one man, lately a poor exile, hardly kept from starving; so that God's cause has nothing to support it but its own right. However, it is put to this experiment, "Let each side prepare a sacrifice, and pray to its God, and the God that answereth by fire, let him be God; if neither shall thus answer, let the people turn Atheists; if both, let them continue to halt between two." Elijah, doubtless, had a special commission from God to put it to this test, otherwise he would have tempted God and affronted religion; but the case was extraordinary, and the judgment upon it would be of use, not only then, but in all ages. It is an instance of the courage of Elijah that he durst stand alone in the cause of God against such powers and numbers; and the issue encourages all God's witnesses and advocates never to fear the face of man. Elijah does not say, "The God that answers by water" (though that was the thing the country needed), but "that answers by fire, let him be God;" because the atonement was to be made by sacrifice, before the judgment could be removed in mercy. The God therefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve us against the calamity. He that can give fire can give rain; see Matt. ix. 2, 6.

III. The people join issue with him: It is well spoken, v. 24. They allow the proposal to be fair and unexceptionable "God has often answered by fire; if Baal cannot do so, let him be cast out for a usurper." They were very desirous to see the experiment tried, and seemed resolved to abide by the issue, whatever it should be. Those that were firm for God doubted not but it would end to his honour; those that were indifferent were willing to be determined; and Ahab and the prophets of Baal durst not oppose for fear of the people, and hoped that either they could obtain fire from heaven (though they never had yet), and the rather because, as some think, they worshipped the sun in Baal, or that Elijah could not, because not at the temple, where God was wont thus to manifest his glory. If, in this trial, they could but bring it to a drawn battle, their other advantages would give them the victory. Let it go on therefore to a trial.

IV. The prophets of Baal try first, but in vain, with their god. They covet the precedency, not only for the honour of it, but that, if they can but in the least seem to gain their point, Elijah may not be admitted to make the trial. Elijah allows it to them (v. 25), gives them the lead for their greater confusion; only, knowing that the working of Satan is with lying wonders, he takes care to prevent a fraud: Be sure to put no fire under. Now in their experiment observe,

I. How importunate and noisy the prophets of Baal were in their applications to him. They got their sacrifices ready; and we may well imagine what a noise 450 men made, when they cried as one man, and with all their might, O Baal! hear us, O Baal! answer us; as it is in the margin: and this for some hours together, longer than Diana's worshippers made their cry, Great is Diana of the Ephesians, Acts xix. 34. How senseless, how brutish, were they in their addresses to Baal! (1.) Like fools, they leaped upon the altar, as if they would themselves become sacrifices with their bullock; or thus they expressed their great earnestness of mind. They leaped up and down, or danced about the altar (so some): they hoped, by their dancing, to please their deity, as Herodias did Herod, and so to obtain their request. (2.) Like madmen they cut themselves in pieces with knives and lancets (v. 28) for vexation that they were not answered, or in a sort of prophetic fury, hoping to obtain the favour of their god by offering to him their own blood, when they could not obtain it with the blood of their bullock. God never required his worshippers thus to honour him; but the service of the devil, though in some instances it pleases and pampers the body, yet in other things it is really cruel to it, as in envy and drunkenness. It seems, this was the manner of the worshippers of Baal. God expressly forbade his worshippers to cut themselves, Deut. xiv. 1. He insists upon it that we mortify our lusts and corruptions; but corporeal penances and severities, such as the Papists use, which have no tendency to that, are no pleasure to him. Who has required these things at your hands?

2. How sharp Elijah was upon them, v. 27. He stood by them, and patiently heard them for so many hours praying to an idol, yet with secret indignation and disdain; and at noon, when the sun was at the hottest, and they too expecting fire (then if ever), he upbraided them with their folly; and notwithstanding the gravity of his office, and the seriousness of the work he had before him, bantered them: "Cry aloud, for he is a god, a goodly god that cannot be made to hear without all this clamour. Surely you think he is talking or meditating (as the word is) or he is pursuing some deep thoughts, (in a brown study, as we say), thinking of somewhat else and not minding his own matter, when not your credit only, but all his honour lies at stake, and his interest in Israel. His new conquest will be lost if he do not look about him quickly." Note, The worship of idols is a most ridiculous thing, and it is but justice to represent it so and expose it to scorn. This will, by no means, justify those who ridicule the worshippers of God in Christ because the worship is not performed just in their way. Baal's prophets were so far from being convinced and put to shame by the just reproach Elijah cast upon them that it made them the more violent and led them to act more ridiculously. A deceived heart had turned them aside, they could not deliver their souls by saying, Is there not a lie in our right hand?

3. How deaf Baal was to them. Elijah did not interrupt them, but let them go on till they were tired, and quite despaired of success, which was not till the time of the evening sacrifice, v. 29. During all that time some of them prayed, while others of them prophesied, sang hymns, perhaps to the praise of Baal, or rather encouraged those that were praying to proceed, telling them that Baal would answer them at last; but there was no answer, nor any that regarded. Idols could do neither good nor evil. The prince of the power of the air, if God has permitted him, could have caused fire to come down from heaven on this occasion, and gladly would have done it for the support of his Baal. We find that the beast which deceived the world does it. He maketh fire come down from heaven in the sight of men and so deceiveth them, Rev. xiii. 13, 14. But God would not suffer the devil to do it now, because the trial of his title was put on that issue by consent of parties.

V. Elijah soon obtains from his God an answer by fire. The Baalites are forced to give up their cause, and now it is Elijah's turn to produce his. Let us see if he speed better.

1. He fitted up an altar. He would not make use of theirs, which had been polluted with their prayers to Baal, but, finding the ruins of an altar there, which had formerly been used in the service of the Lord, he chose to repair that (v. 30), to intimate to them that he was not about to introduce any new religion, but to revive the faith and worship of their fathers' God, and reduce them to their first love, their first works. He could not bring them to the altar at Jerusalem unless he could unite the two kingdoms again (which, for correction to both, God designed should not now be done), therefore, by his prophetic authority, he builds an altar on Mount Carmel, and so owns that which had formerly been built there. When we cannot carry a reformation so far as we would we must do what we can, and rather comply with some corruptions than not do our utmost towards the extirpation of Baal. He repaired this altar with twelve stones, according to the number of the twelve tribes, v. 31. Though ten of the tribes had revolted to Baal, he would look upon them as belonging to God still, by virtue of the ancient covenant with their fathers: and, though those ten were unhappily divided from the other two in civil interest, yet in the worship of the God of Israel they had communion with each other, and they twelve were one. Mention is made of God's calling their father Jacob by the name of Israel, a prince with God (v. 31), to shame his degenerate seed, who worshipped a god which they saw could not hear nor answer them, and to encourage the prophet who was now to wrestle with God as Jacob did; he also shall be a prince with God. Ps. xxiv. 6, Thy face, O Jacob! Hos. xii. 4. There he spoke with us.

2. Having built his altar in the name of the Lord (v. 32), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice, v. 33. Behold the bullock and the wood; but where is the fire? Gen. xxii. 7, 8. God will provide himself fire. If we, in sincerity, offer our hearts to God, he will, by his grace, kindle a holy fire in them. Elijah was no priest, nor were his attendants Levites. Carmel had neither tabernacle nor temple; it was a great way distant from the ark of the testimony and the place God had chosen; this was not the altar that sanctified the gift; yet never was any sacrifice more acceptable to God than this. The particular Levitical institutions were so often dispensed with (as in the time of the Judges, Samuel's time, and now) that one would be tempted to think they were more designed for types to be fulfilled in the evangelical anti-types than for laws to be fulfilled in the strict observance of them. Their perishing thus is the using, as the apostle speaks of them (Col. ii. 22), was to intimate the utter abolition of them after a little while, Heb. viii. 13.

3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of (v. 32), and, some think, made the altar hollow. Twelve barrels of water (probably sea-water, for the sea was near, and so much fresh water in this time of drought was too precious for him to be so prodigal of it), thrice four, he poured upon his sacrifice, to prevent the suspicion of any fire under (for, if there had been any, this would have put it out), and to make the expected miracle the more illustrious.

4. He then solemnly addressed himself to God by prayer before his altar, humbly beseeching him to turn to ashes his burnt-offering (as the phrase is, Ps. xx. 3), and to testify his acceptance of it. His prayer was not long, for he used no vain repetitions, nor thought he should be heard for his much speaking; but it was very grave and composed, and showed his mind to be calm and sedate, and far from the heats and disorders that Baal's prophets were in, v. 36, 37. Though he was not at the place appointed, he chose the appointed time of the offering of the evening sacrifice, thereby to testify his communion with the altar at Jerusalem. Though he expected an answer by fire, yet he came near to the altar with boldness, and feared not that fire. He addressed himself to God as the God of Abraham, Isaac, and Israel, acting faith on God's ancient covenant, and reminding people too (for prayer may prevail) of their relation both to God and to the patriarchs. Two things he pleads here:—(1.) The glory of God: "Lord, hear me, and answer me, that it may be known (for it is now by the most denied or forgotten) that thou art God in Israel, to whom alone the homage and devotion of Israel are due, and that I am thy servant, and do all that I have done, am doing, and shall do, as thy agent, at thy word, and not to gratify any humour or passion of my own. Thou employest me; Lord, make it appear that thou dost so;" see Num. xvi. 28, 29. Elijah sought not his own glory but in subserviency to God's, and for his own necessary vindication. (2.) The edification of the people: "That they may know that thou art the Lord, and may experience thy grace, turning their heart, by this miracle, as a means, back again to thee, in order to thy return in a way of mercy to them."

5. God immediately answered him by fire, v. 38. Elijah's God was neither talking nor pursuing, needed not to be either awakened or quickened; while he was yet speaking, the fire of the Lord fell, and not only, as at other times (Lev. ix. 24; 1 Chron. xxi. 26; 2 Chron. vii. 1) consumed the sacrifice and the wood, in token of God's acceptance of the offering, but licked up all the water in the trench, exhaling that, and drawing it up as a vapour, in order to the intended rain, which was to be the fruit of this sacrifice and prayer, more than the product of natural causes. Compare Ps. cxxxv. 7. He causeth vapours to ascend, and maketh lightnings for the rain; for this rain he did both. As for those who fall as victims to the fire of God's wrath, no water can shelter them from it, any more than briers or thorns, Isa. xxvii. 4, 5. But this was not all; to complete the miracle, the fire consumed the stones of the altar, and the very dust, to show that it was no ordinary fire, and perhaps to intimate that, though God accepted this occasional sacrifice from this altar, yet for the future they ought to demolish all the altars on their high places, and, for their constant sacrifices, make use of that at Jerusalem only. Moses's altar and Solomon's were consecrated by the fire from heaven; but this was destroyed, because no more to be used. We may well imagine what a terror the fire struck on guilty Ahab and all the worshippers of Baal, and how they fled from it as far and as fast as they could, saying, Lest it consume us also, alluding to Num. xvi. 34.

VI. What was the result of this fair trial. The prophets of Baal had failed in their proof, and could give no evidence at all to make out their pretensions on behalf of their god, but were perfectly non-suited Elijah had, by the most convincing and undeniable evidence, proved his claims on behalf of the God of Israel. And now, 1. The people, as the jury, gave in their verdict upon the trial, and they are all agreed in it; the case is so plain that they need not go from the bar to consider of their verdict or consult about it: They fell on their faces, and all, as one man, said, "Jehovah, he is the God, and not Baal; we are convinced and satisfied of it: Jehovah, he is the God" (v. 39), whence, one would think, they should have inferred, "If he be the God, he shall be our God, and we will serve him only," as Josh. xxiv. 24. Some, we hope, had their hearts thus turned back, but the generality of them were convinced only, not converted, yielded to the truth of God, that he is the God, but consented not to his covenant, that he should be theirs. Blessed are those that have not seen what they saw and yet have believed and been wrought upon by it more than those that saw it. Let it for ever be looked upon as a point adjudged against all pretenders (for it was carried, upon a full hearing, against one of the most daring and threatening competitors that ever the God of Israel was affronted by) that Jehovah, he is God, God alone. 2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, v. 40. If Jehovah be the true God, Baal is a false God, to whom these Israelites had revolted, and seduced others to the worship of him; and therefore, by the express law of God, they were to be put to death, Deut. xiii. 1-11. There needed no proof of the fact; all Israel were witnesses of it: and therefore Elijah (acting still by an extraordinary commission, which is not to be drawn into a precedent) orders them all to be slain immediately as the troublers of the land, and Ahab himself is so terrified, for the present, with the fire from heaven, that he dares not oppose it. These were the 450 prophets of Baal; the 400 prophets of the groves (who, some think, were Sidonians), though summoned (v. 19), yet, as it should seem, did not attend, and so escaped this execution, which fair escape perhaps Ahab and Jezebel thought themselves happy in; but it proved they were reserved to be the instruments of Ahab's destruction, some time after, by encouraging him to go up to Ramoth-Gilead, ch. xxii. 6.

Rain Sent on the Land. (b. c. 906.)

41 And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance of rain. 42 So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees, 43 And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times. 44 And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 45 And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel. 46 And the hand of the Lord was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.

Israel being thus far reformed that they had acknowledged the Lord to be God, and had consented to the execution of Baal's prophets, that they might not seduce them any more, though this was far short of a thorough reformation, yet it was so far accepted that God thereupon opened the bottles of heaven, and poured out blessings upon his land, that very evening (as it should seem) on which they did this good work, which should have confirmed them in their reformation; see Hag. ii. 18, 19.

I. Elijah sent Ahab to eat and drink, for joy that God had now accepted his works, and that rain was coming; see Eccl. ix. 7. Ahab had continued fasting all day, either religiously, it being a day of prayer, or for want of leisure, it being a day of great expectation; but now let him eat and rink for, though others perceive no sign of it, Elijah, by faith, hears the sound of abundance of rain, v. 41. God reveals his secrets to his servants the prophets; and yet, without a revelation, we may foresee that when man's judgments run down like a river God's mercy will. Rain is the river of God, Ps. lxv. 9.

II. He himself retired to pray (for though God had promised rain, he must ask it, Zech. x. 1), and to give thanks for God's answer by fire, now hoping for an answer by water. What he said we are not told; but, 1. He withdrew to a strange place, to the top of Carmel, which was very high and very private. Hence we read of those that hide themselves in the top of Carmel, Amos ix. 3. There he would be alone. Those who are called to appear and act in public for God must yet find time to be private with him and keep up their converse with him in solitude. There he set himself, as it were, upon his watch-tower, like the prophet, Hab. ii. 1. 2. He put himself into a strange posture. He cast himself down on his knees upon the earth, in token of humility, reverence, and importunity, and put his face between his knees (that is, bowed his head so low that it touched his knees), thus abasing himself in the sense of his own meanness now that God had thus honoured him.

III. He ordered his servant to bring him notice as soon as he discerned a cloud arising out of the sea, the Mediterranean Sea, which he had a large prospect of from the top of Carmel. The sailors at this day call it Cape Carmel. Six times his servant goes to the point of the hill and sees nothing, brings no good news to his master; yet Elijah continues praying, will not be diverted so far as to go and see with his own eyes, but still sends his servant to see if he can discover any hopeful cloud, while he keeps his mind close and intent in prayer, and abides by it, as one that has taken up his father Jacob's resolution, I will not let thee go except thou bless me. Note, Though the answer of our fervent and believing supplications may not come quickly, yet we must continue instant in prayer, and not faint nor desist; for at the end it shall speak and not lie.

IV. A little cloud at length appeared, no bigger than a man's hand, which presently overspread the heavens and watered the earth, v. 44, 45. Great blessings often arise from small beginnings, and showers of plenty from a cloud of a span long. Let us therefore never despise the day of small things, but hope and wait for great things from it. This was not as a morning cloud, which passes away (though Israel's goodness was so), but one that produced a plentiful rain (Ps. lxviii. 9), and an earnest of more.

V. Elijah hereupon hastened Ahab home, and attended him himself. Ahab rode in his chariot, at ease and in state, v. 45. Elijah ran on foot before him. If Ahab had paid the respect to Elijah that he deserved he would have taken him into his chariot, as the eunuch did Philip, that he might honour him before the elders of Israel, and confer with him further about the reformation of the kingdom. But his corruptions got the better of his convictions, and he was glad to get clear of him, as Felix of Paul, when he dismissed him, and adjourned his conference with him to a more convenient season. But, since Ahab invites him not to ride with him, he will run before him (v. 46) as one of his footmen, that he may not seem to be lifted up with the great honour God had put upon him or to abate in his civil respect to his prince, though he reproved him faithfully. God's ministers should make it appear that, how great soever they look when they deliver God's message, yet they are far from affecting worldly grandeur: let them leave that to the kings of the earth.