We left the prophet Elijah wrapt up in obscurity. It does not
appear that either the increase of the provision or the raising of the child had
caused him to be taken notice of at Zarephath, for then Ahab would have
discovered him; he would rather do good than be known to do it. But in this
chapter his appearance was as public as before his retirement was close; the
days appointed for his concealment (which was part of the judgment upon Israel)
being finished, he is not commanded to show himself to Ahab, and to expect rain
upon the earth (v. 1). Pursuant to this order we have here, I. His interview
with Obadiah, one of Ahab's servants, by whom he sends notice to Ahab of his
coming (v. 2-16). II. His interview with Ahab himself (v. 17-20). III. His
interview with all Israel upon Mount Carmel, in order to a public trial of
titles between the Lord and Baal; a most distinguished solemnity it was, in
which, 1. Baal and his prophets were confounded. 2. God and Elijah were honoured
(v. 21-39). IV. The execution he did upon the prophets of Baal (v. 40). V. The
return of the mercy of rain, at the word of Elijah (v. 41-46). It is a chapter
in which are many things very observable.
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 Chr. 11:13, 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. 11:12), 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 4:7, 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 Lu. 1:16, 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, Lu. 4:25; James 5:17. 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. 30:20, 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 Ki. 2:16. 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.
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 17:6. 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. 3:9.
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. 10:17; 80:3.
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 Ki. 17:33. 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. 2:11. 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 Mk. 9:38, 39, with Mt. 21:30. 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. 10:2), whereas God
will have all or none. 2. We are fairly put to our choice whom we will serve,
Jos. 24:15. 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 Mt. 9:2, 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 19:34. 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,
Deu. 14:1. 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. 13:13, 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. 24:6, Thy face, O Jacob! Hos. 12:4. 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. 22:7, 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. 2:22), was to intimate the utter
abolition of them after a little while, Heb. 8:13.
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. 20:3), 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. 16:28, 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. 9:24; 1 Chr. 21:26; 2 Chr. 7:1) 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. 135:7. 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. 27:4, 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. 16:34.
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 Jos. 24:24. 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, Deu. 13:1-11. 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. 22:6.
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. 2:18, 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. 9:7. 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. 65:9.
II. He himself retired to pray (for though God had promised
rain, he must ask it, Zec. 10:1), 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 9:3. 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. 2:1. 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. 68:9), 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.
1 Kings 18 Bible Commentary
Matthew Henry Bible Commentary (complete)
We left the prophet Elijah wrapt up in obscurity. It does not appear that either the increase of the provision or the raising of the child had caused him to be taken notice of at Zarephath, for then Ahab would have discovered him; he would rather do good than be known to do it. But in this chapter his appearance was as public as before his retirement was close; the days appointed for his concealment (which was part of the judgment upon Israel) being finished, he is not commanded to show himself to Ahab, and to expect rain upon the earth (v. 1). Pursuant to this order we have here, I. His interview with Obadiah, one of Ahab's servants, by whom he sends notice to Ahab of his coming (v. 2-16). II. His interview with Ahab himself (v. 17-20). III. His interview with all Israel upon Mount Carmel, in order to a public trial of titles between the Lord and Baal; a most distinguished solemnity it was, in which, 1. Baal and his prophets were confounded. 2. God and Elijah were honoured (v. 21-39). IV. The execution he did upon the prophets of Baal (v. 40). V. The return of the mercy of rain, at the word of Elijah (v. 41-46). It is a chapter in which are many things very observable.
Verses 1-16
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 Chr. 11:13, 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. 11:12), 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 4:7, 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 Lu. 1:16, 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, Lu. 4:25; James 5:17. 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. 30:20, 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 Ki. 2:16. 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.
Verses 17-20
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 17:6. 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. 3:9.
Verses 21-40
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. 10:17; 80:3. 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 Ki. 17:33. 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. 2:11. 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 Mk. 9:38, 39, with Mt. 21:30. 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. 10:2), whereas God will have all or none. 2. We are fairly put to our choice whom we will serve, Jos. 24:15. 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 Mt. 9:2, 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 19:34. 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, Deu. 14:1. 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. 13:13, 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. 24:6, Thy face, O Jacob! Hos. 12:4. 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. 22:7, 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. 2:22), was to intimate the utter abolition of them after a little while, Heb. 8:13.
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. 20:3), 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. 16:28, 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. 9:24; 1 Chr. 21:26; 2 Chr. 7:1) 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. 135:7. 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. 27:4, 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. 16:34.
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 Jos. 24:24. 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, Deu. 13:1-11. 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. 22:6.
Verses 41-46
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. 2:18, 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. 9:7. 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. 65:9.
II. He himself retired to pray (for though God had promised rain, he must ask it, Zec. 10:1), 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 9:3. 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. 2:1. 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. 68:9), 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.