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, ver. 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, ver. 2-16. II. His interview
with Ahab himself, ver. 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, ver. 21-39. IV. The execution
he did upon the prophets of Baal, ver. 40. V. The return of the mercy of
rain, at the word of Elijah, ver. 41-46. It is a chapter in which are many
things very observable.
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The
Character of Obadiah; Elijah's Interview with Obadiah.
B. C. 906.
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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.
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Elijah's
Interview with Ahab.
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B.
C. 906.
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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.
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Elijah's
Trial of the False Prophets; the Destruction of Baal's Prophets.
B. C. 906.
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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.
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Rain
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C. 906.
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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.
