mh_parser/vol_split/11 - 1Kings/Chapter 18.xml

<div2 id="iKi.xix" n="xix" next="iKi.xx" prev="iKi.xviii" progress="58.72%" title="Chapter XVIII">
<h2 id="iKi.xix-p0.1">F I R S T   K I N G S</h2>
<h3 id="iKi.xix-p0.2">CHAP. XVIII.</h3>
<p class="intro" id="iKi.xix-p1">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 now commanded to show himself to
Ahab, and to expect rain upon the earth, <scripRef id="iKi.xix-p1.1" osisRef="Bible:1Kgs.18.1" parsed="|1Kgs|18|1|0|0" passage="1Ki 18:1">ver. 1</scripRef>. 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, <scripRef id="iKi.xix-p1.2" osisRef="Bible:1Kgs.18.2-1Kgs.18.16" parsed="|1Kgs|18|2|18|16" passage="1Ki 18:2-16">ver. 2-16</scripRef>. II. His interview with Ahab
himself, <scripRef id="iKi.xix-p1.3" osisRef="Bible:1Kgs.18.17-1Kgs.18.20" parsed="|1Kgs|18|17|18|20" passage="1Ki 18:17-20">ver. 17-20</scripRef>.
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, <scripRef id="iKi.xix-p1.4" osisRef="Bible:1Kgs.18.21-1Kgs.18.39" parsed="|1Kgs|18|21|18|39" passage="1Ki 18:21-39">ver. 21-39</scripRef>. IV. The execution he
did upon the prophets of Baal, <scripRef id="iKi.xix-p1.5" osisRef="Bible:1Kgs.18.40" parsed="|1Kgs|18|40|0|0" passage="1Ki 18:40">ver.
40</scripRef>. V. The return of the mercy of rain, at the word of
Elijah, <scripRef id="iKi.xix-p1.6" osisRef="Bible:1Kgs.18.41-1Kgs.18.46" parsed="|1Kgs|18|41|18|46" passage="1Ki 18:41-46">ver. 41-46</scripRef>. It
is a chapter in which are many things very observable.</p>
<scripCom id="iKi.xix-p0.1_1" osisRef="Bible:1Kgs.18" parsed="|1Kgs|18|0|0|0" passage="1Ki 18" type="Commentary"/>
<scripCom id="iKi.xix-p0.2_1" osisRef="Bible:1Kgs.18.1-1Kgs.18.16" parsed="|1Kgs|18|1|18|16" passage="1Ki 18:1-16" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.18.1-1Kgs.18.16">
<h4 id="iKi.xix-p1.9">The Character of Obadiah; Elijah's Interview
with Obadiah. (<span class="smallcaps" id="iKi.xix-p1.10">b. c.</span> 906.)</h4>
<p class="passage" id="iKi.xix-p2">1 And it came to pass <i>after</i> many days,
that the word of the <span class="smallcaps" id="iKi.xix-p2.1">Lord</span> 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 <i>there was</i> a sore famine in Samaria.
  3 And Ahab called Obadiah, which <i>was</i> the governor of
<i>his</i> house. (Now Obadiah feared the <span class="smallcaps" id="iKi.xix-p2.2">Lord</span> greatly:   4 For it was <i>so,</i>
when Jezebel cut off the prophets of the <span class="smallcaps" id="iKi.xix-p2.3">Lord</span>, 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, <i>Art</i> thou that my lord Elijah?   8 And he answered
him, I <i>am:</i> go, tell thy lord, Behold, Elijah <i>is here.</i>
  9 And he said, What have I sinned, that thou wouldest
deliver thy servant into the hand of Ahab, to slay me?   10
<i>As</i> the <span class="smallcaps" id="iKi.xix-p2.4">Lord</span> thy God liveth,
there is no nation or kingdom, whither my lord hath not sent to
seek thee: and when they said, <i>He is</i> not <i>there;</i> 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
<i>is here.</i>   12 And it shall come to pass, <i>as soon
as</i> I am gone from thee, that the Spirit of the <span class="smallcaps" id="iKi.xix-p2.5">Lord</span> shall carry thee whither I know not; and
<i>so</i> when I come and tell Ahab, and he cannot find thee, he
shall slay me: but I thy servant fear the <span class="smallcaps" id="iKi.xix-p2.6">Lord</span> from my youth.   13 Was it not told my
lord what I did when Jezebel slew the prophets of the <span class="smallcaps" id="iKi.xix-p2.7">Lord</span>, how I hid a hundred men of the <span class="smallcaps" id="iKi.xix-p2.8">Lord</span>'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 <i>is here:</i> and he shall slay me.
  15 And Elijah said, <i>As</i> the <span class="smallcaps" id="iKi.xix-p2.9">Lord</span> 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.</p>
<p class="indent" id="iKi.xix-p3">In these verses we find,</p>
<p class="indent" id="iKi.xix-p4">I. The sad state of Israel at this time,
upon two accounts:—</p>
<p class="indent" id="iKi.xix-p5">1. <i>Jezebel cut off the prophets of the
Lord</i> (<scripRef id="iKi.xix-p5.1" osisRef="Bible:1Kgs.18.4" parsed="|1Kgs|18|4|0|0" passage="1Ki 18:4"><i>v.</i> 4</scripRef>),
<i>slew them,</i> <scripRef id="iKi.xix-p5.2" osisRef="Bible:1Kgs.18.13" parsed="|1Kgs|18|13|0|0" passage="1Ki 18:13"><i>v.</i>
13</scripRef>. 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 (<scripRef id="iKi.xix-p5.3" osisRef="Bible:2Chr.11.13-2Chr.11.14" parsed="|2Chr|11|13|11|14" passage="2Ch 11:13,14">2 Chron. xi. 13,
14</scripRef>), 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,</p>
<p class="indent" id="iKi.xix-p6">(1.) There was one very good man, who was a
great man at court, <i>Obadiah,</i> who answered his name—<i>a
servant of the Lord,</i> one who feared God and was faithful to
him, and yet was steward of the household to Ahab. Observe his
character: He <i>feared the Lord greatly</i> (<scripRef id="iKi.xix-p6.1" osisRef="Bible:1Kgs.18.3" parsed="|1Kgs|18|3|0|0" passage="1Ki 18:3"><i>v.</i> 3</scripRef>), 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
<i>feared the Lord from his youth</i> (<scripRef id="iKi.xix-p6.2" osisRef="Bible:1Kgs.18.12" parsed="|1Kgs|18|12|0|0" passage="1Ki 18:12"><i>v.</i> 12</scripRef>), 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, <scripRef id="iKi.xix-p6.3" osisRef="Bible:1Kgs.18.5" parsed="|1Kgs|18|5|0|0" passage="1Ki 18:5"><i>v.</i>
5</scripRef>. 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
<i>statues of Omri, or the law of the house of Ahab.</i> 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.</p>
<p class="indent" id="iKi.xix-p7">(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 <i>fed them with bread and
water,</i> <scripRef id="iKi.xix-p7.1" osisRef="Bible:1Kgs.18.4" parsed="|1Kgs|18|4|0|0" passage="1Ki 18:4"><i>v.</i> 4</scripRef>. 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.</p>
<p class="indent" id="iKi.xix-p8">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.
<i>Christianos ad leones—Away with Christians to the lions.</i>
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, <scripRef id="iKi.xix-p8.1" osisRef="Bible:1Kgs.18.5-1Kgs.18.6" parsed="|1Kgs|18|5|18|6" passage="1Ki 18:5,6"><i>v.</i> 5, 6</scripRef>. 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 <i>lose all the
beasts,</i> 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 <i>Judah yet ruled with God, and was faithful with the
saints</i> and prophets (<scripRef id="iKi.xix-p8.2" osisRef="Bible:Hos.11.12" parsed="|Hos|11|12|0|0" passage="Ho 11:12">Hos. xi.
12</scripRef>), by which distinction Israel might plainly have seen
the ground of God's controversy, when God <i>caused it to rain upon
one city and not upon another</i> (<scripRef id="iKi.xix-p8.3" osisRef="Bible:Amos.4.7-Amos.4.8" parsed="|Amos|4|7|4|8" passage="Am 4:7,8">Amos iv. 7, 8</scripRef>); but they blinded their eyes,
and hardened their hearts, and would not see.</p>
<p class="indent" id="iKi.xix-p9">II. The steps taken towards redressing the
grievance, by Elijah's appearing again upon the stage, to act as a
<i>Tishbite,</i> a <i>converter</i> or <i>reformer</i> 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 <scripRef id="iKi.xix-p9.1" osisRef="Bible:Luke.1.16-Luke.1.17" parsed="|Luke|1|16|1|17" passage="Lu 1:16,17">Luke i. 16, 17</scripRef>.</p>
<p class="indent" id="iKi.xix-p10">1. Ahab had made diligent search for him
(<scripRef id="iKi.xix-p10.1" osisRef="Bible:1Kgs.18.10" parsed="|1Kgs|18|10|0|0" passage="1Ki 18:10"><i>v.</i> 10</scripRef>), had
offered rewards to any one that would discover him, sent spies
<i>into every tribe and lordship</i> 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
<i>according to his word,</i> 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.</p>
<p class="indent" id="iKi.xix-p11">2. God, at length, ordered Elijah to
present himself to Ahab, because the time had now come when he
would <i>send rain upon the earth</i> (<scripRef id="iKi.xix-p11.1" osisRef="Bible:1Kgs.18.1" parsed="|1Kgs|18|1|0|0" passage="1Ki 18:1"><i>v.</i> 1</scripRef>), or rather <i>upon the land.</i>
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 (<scripRef id="iKi.xix-p11.2" osisRef="Bible:1Kgs.18.1" parsed="|1Kgs|18|1|0|0" passage="1Ki 18:1"><i>v.</i> 1</scripRef>), was the fourth of the
famine, which lasted in all three years and six months, as we find,
<scripRef id="iKi.xix-p11.3" osisRef="Bible:Luke.4.25 Bible:Jas.5.17" parsed="|Luke|4|25|0|0;|Jas|5|17|0|0" passage="Lu 4:25,Jam 5:17">Luke iv. 25; James v.
17</scripRef>. 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: "<i>Go and show thyself to Ahab,</i> for now
thy hour has come, even <i>the time to favour Israel.</i>" 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 <i>give
rain on the earth;</i> at least we may the better be content with
the bread of affliction while <i>our eyes see our teachers,</i>
<scripRef id="iKi.xix-p11.4" osisRef="Bible:Isa.30.20-Isa.30.21" parsed="|Isa|30|20|30|21" passage="Isa 30:20,21">Isa. xxx. 20, 21</scripRef>.</p>
<p class="indent" id="iKi.xix-p12">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.</p>
<p class="indent" id="iKi.xix-p13">(1.) Obadiah saluted him with great
respect, fell on his face, and humbly asked, <i>Art thou that my
lord Elijah?</i> <scripRef id="iKi.xix-p13.1" osisRef="Bible:1Kgs.18.7" parsed="|1Kgs|18|7|0|0" passage="1Ki 18:7"><i>v.</i>
7</scripRef>. 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 <i>fear God greatly,</i> that he did honour to one that was
his extraordinary ambassador and had a great interest in
heaven.</p>
<p class="indent" id="iKi.xix-p14">(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, <i>who seeks not honour from men.</i> Prophets should be
called <i>seers,</i> and <i>shepherds,</i> and <i>watchmen,</i> and
<i>ministers,</i> rather than <i>lords,</i> 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: <i>Tell thy lord, Behold, Elijah</i>
is forth-coming, <scripRef id="iKi.xix-p14.1" osisRef="Bible:1Kgs.18.8" parsed="|1Kgs|18|8|0|0" passage="1Ki 18:8"><i>v.</i>
8</scripRef>. 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.</p>
<p class="indent" id="iKi.xix-p15">(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,
<scripRef id="iKi.xix-p15.1" osisRef="Bible:1Kgs.18.10" parsed="|1Kgs|18|10|0|0" passage="1Ki 18:10"><i>v.</i> 10</scripRef>. [2.] He
takes it for granted that Elijah would again withdraw (<scripRef id="iKi.xix-p15.2" osisRef="Bible:1Kgs.18.12" parsed="|1Kgs|18|12|0|0" passage="1Ki 18:12"><i>v.</i> 12</scripRef>): <i>The Spirit of the
Lord shall carry thee</i> (as it is likely he had done sometimes,
when Ahab thought he had been sure of him) <i>whither I know
not.</i> See <scripRef id="iKi.xix-p15.3" osisRef="Bible:2Kgs.2.16" parsed="|2Kgs|2|16|0|0" passage="2Ki 2:16">2 Kings ii.
16</scripRef>. 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, <scripRef id="iKi.xix-p15.4" osisRef="Bible:1Kgs.18.12" parsed="|1Kgs|18|12|0|0" passage="1Ki 18:12"><i>v.</i> 12</scripRef>. 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: <i>What
have I said amiss?</i> <scripRef id="iKi.xix-p15.5" osisRef="Bible:1Kgs.18.9" parsed="|1Kgs|18|9|0|0" passage="1Ki 18:9"><i>v.</i>
9</scripRef>. Nay (<scripRef id="iKi.xix-p15.6" osisRef="Bible:1Kgs.18.13" parsed="|1Kgs|18|13|0|0" passage="1Ki 18:13"><i>v.</i>
13</scripRef>), <i>Was it not told my lord how I hid the
prophets?</i> 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.</p>
<p class="indent" id="iKi.xix-p16">(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,
<scripRef id="iKi.xix-p16.1" osisRef="Bible:1Kgs.18.15" parsed="|1Kgs|18|15|0|0" passage="1Ki 18:15"><i>v.</i> 15</scripRef>. 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
<i>the Lord of hosts,</i> who has all power in his hands, and is
therefore able to protect his servants against all the powers of
hell and earth.</p>
<p class="indent" id="iKi.xix-p17">(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: <i>He went to meet
Elijah,</i> <scripRef id="iKi.xix-p17.1" osisRef="Bible:1Kgs.18.16" parsed="|1Kgs|18|16|0|0" passage="1Ki 18:16"><i>v.</i> 16</scripRef>.
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.</p>
</div><scripCom id="iKi.xix-p0.3" osisRef="Bible:1Kgs.18.17-1Kgs.18.20" parsed="|1Kgs|18|17|18|20" passage="1Ki 18:17-20" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.18.17-1Kgs.18.20">
<h4 id="iKi.xix-p17.3">Elijah's Interview with
Ahab. (<span class="smallcaps" id="iKi.xix-p17.4">b. c.</span> 906.)</h4>
<p class="passage" id="iKi.xix-p18">17 And it came to pass, when Ahab saw Elijah,
that Ahab said unto him, <i>Art</i> 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 <span class="smallcaps" id="iKi.xix-p18.1">Lord</span>, and thou hast followed
Baalim.   19 Now therefore send, <i>and</i> 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.</p>
<p class="indent" id="iKi.xix-p19">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: <i>Art thou he that
troubleth Israel?</i> <scripRef id="iKi.xix-p19.1" osisRef="Bible:1Kgs.18.17" parsed="|1Kgs|18|17|0|0" passage="1Ki 18:17"><i>v.</i>
17</scripRef>. How unlike was this to that with which his servant
Obadiah saluted him (<scripRef id="iKi.xix-p19.2" osisRef="Bible:1Kgs.18.7" parsed="|1Kgs|18|7|0|0" passage="1Ki 18:7"><i>v.</i>
7</scripRef>): <i>Art thou that my lord Elijah?</i> 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 <i>troubler of Israel,</i> 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, <i>the chariots and horsemen of Israel.</i>
Note, It has been the lot of the best and most useful men to be
called and counted <i>the troublers of the land,</i> and to be run
down as public grievances. Even Christ and his apostles were thus
misrepresented, <scripRef id="iKi.xix-p19.3" osisRef="Bible:Acts.17.6" parsed="|Acts|17|6|0|0" passage="Ac 17:6">Acts xvii.
6</scripRef>. 2. Elijah, like himself, boldly returned the charge
upon the king, and proved it upon him, that he was <i>the troubler
of Israel,</i> <scripRef id="iKi.xix-p19.4" osisRef="Bible:1Kgs.18.18" parsed="|1Kgs|18|18|0|0" passage="1Ki 18:18"><i>v.</i>
18</scripRef>. Elijah is not the Achan: "<i>I have not troubled
Israel,</i> 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>I would have healed Israel,
but they would not be healed.</i> 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, <scripRef id="iKi.xix-p19.5" osisRef="Bible:1Kgs.18.30" parsed="|1Kgs|18|30|0|0" passage="1Ki 18:30"><i>v.</i>
30</scripRef>. 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 (<scripRef id="iKi.xix-p19.6" osisRef="Bible:1Kgs.18.20" parsed="|1Kgs|18|20|0|0" passage="1Ki 18:20"><i>v.</i>
20</scripRef>), 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 <i>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,</i> <scripRef id="iKi.xix-p19.7" osisRef="Bible:Rev.3.9" parsed="|Rev|3|9|0|0" passage="Re 3:9">Rev. iii.
9</scripRef>.</p>
</div><scripCom id="iKi.xix-p0.4" osisRef="Bible:1Kgs.18.21-1Kgs.18.40" parsed="|1Kgs|18|21|18|40" passage="1Ki 18:21-40" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.18.21-1Kgs.18.40">
<h4 id="iKi.xix-p19.9">Elijah's Trial of the False Prophets; the
Destruction of Baal's Prophets. (<span class="smallcaps" id="iKi.xix-p19.10">b. c.</span> 906.)</h4>
<p class="passage" id="iKi.xix-p20">21 And Elijah came unto all the people, and
said, How long halt ye between two opinions? if the <span class="smallcaps" id="iKi.xix-p20.1">Lord</span> <i>be</i> God, follow him: but if Baal,
<i>then</i> follow him. And the people answered him not a word.
  22 Then said Elijah unto the people, I, <i>even</i> I only,
remain a prophet of the <span class="smallcaps" id="iKi.xix-p20.2">Lord</span>; but
Baal's prophets <i>are</i> 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 <i>it</i> on
wood, and put no fire <i>under:</i> and I will dress the other
bullock, and lay <i>it</i> on wood, and put no fire <i>under:</i>
  24 And call ye on the name of your gods, and I will call on
the name of the <span class="smallcaps" id="iKi.xix-p20.3">Lord</span>: 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
<i>it</i> first; for ye <i>are</i> many; and call on the name of
your gods, but put no fire <i>under.</i>   26 And they took
the bullock which was given them, and they dressed <i>it,</i> and
called on the name of Baal from morning even until noon, saying, O
Baal, hear us. But <i>there was</i> 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 <i>is</i> a god; either he is talking, or he is
pursuing, or he is in a journey, <i>or</i> 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 <i>time</i> of the
offering of the <i>evening</i> sacrifice, that <i>there was</i>
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 <span class="smallcaps" id="iKi.xix-p20.4">Lord</span> <i>that was</i> 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 <span class="smallcaps" id="iKi.xix-p20.5">Lord</span> came, saying, Israel shall be thy name:
  32 And with the stones he built an altar in the name of the
<span class="smallcaps" id="iKi.xix-p20.6">Lord</span>: 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 <i>him</i> on the wood, and said, Fill four barrels with
water, and pour <i>it</i> on the burnt sacrifice, and on the wood.
  34 And he said, Do <i>it</i> the second time. And they did
<i>it</i> the second time. And he said, Do <i>it</i> the third
time. And they did <i>it</i> 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 <i>the time of</i> the
offering of the <i>evening</i> sacrifice, that Elijah the prophet
came near, and said, <span class="smallcaps" id="iKi.xix-p20.7">Lord</span> God of
Abraham, Isaac, and of Israel, let it be known this day that thou
<i>art</i> God in Israel, and <i>that</i> I <i>am</i> thy servant,
and <i>that</i> I have done all these things at thy word.   37
Hear me, <span class="smallcaps" id="iKi.xix-p20.8">O Lord</span>, hear me, that this
people may know that thou <i>art</i> the <span class="smallcaps" id="iKi.xix-p20.9">Lord</span> God, and <i>that</i> thou hast turned their
heart back again.   38 Then the fire of the <span class="smallcaps" id="iKi.xix-p20.10">Lord</span> fell, and consumed the burnt sacrifice, and
the wood, and the stones, and the dust, and licked up the water
that <i>was</i> in the trench.   39 And when all the people
saw <i>it,</i> they fell on their faces: and they said, The <span class="smallcaps" id="iKi.xix-p20.11">Lord</span>, he <i>is</i> the God; the <span class="smallcaps" id="iKi.xix-p20.12">Lord</span>, he <i>is</i> 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.</p>
<p class="indent" id="iKi.xix-p21">Ahab and the people expected that Elijah
would, in this solemn assembly, <i>bless the land,</i> 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 <i>prepare our heart,</i> and then <i>cause his ear to
hear,</i> will first <i>turn us to him,</i> and then <i>turn to
us,</i> <scripRef id="iKi.xix-p21.1" osisRef="Bible:Ps.10.17 Bible:Ps.80.3" parsed="|Ps|10|17|0|0;|Ps|80|3|0|0" passage="Ps 10:17,80:3">Ps. x. 17; lxxx.
3</scripRef>. 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.</p>
<p class="indent" id="iKi.xix-p22">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
(<scripRef id="iKi.xix-p22.1" osisRef="Bible:1Kgs.18.21" parsed="|1Kgs|18|21|0|0" passage="1Ki 18:21"><i>v.</i> 21</scripRef>) <i>halting
between two opinions,</i> or <i>thoughts.</i> 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, <scripRef id="iKi.xix-p22.2" osisRef="Bible:2Kgs.17.33" parsed="|2Kgs|17|33|0|0" passage="2Ki 17:33">2
Kings xvii. 33</scripRef>. 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 <i>will a nation change their god?</i>" <scripRef id="iKi.xix-p22.3" osisRef="Bible:Jer.2.11" parsed="|Jer|2|11|0|0" passage="Jer 2:11">Jer. ii. 11</scripRef>. 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 <i>halt between God and Baal.</i> "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, <i>he that is not with
God is against him.</i>" Compare <scripRef id="iKi.xix-p22.4" osisRef="Bible:Mark.9.38-Mark.9.39 Bible:Matt.21.30" parsed="|Mark|9|38|9|39;|Matt|21|30|0|0" passage="Mk 9:38,39,Mt 21:30">Mark ix. 38, 39, with Matt. xxi.
30</scripRef>. 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. <i>Their heart is
divided</i> (<scripRef id="iKi.xix-p22.5" osisRef="Bible:Hos.10.2" parsed="|Hos|10|2|0|0" passage="Ho 10:2">Hos. x. 2</scripRef>),
whereas God will have all or none. 2. We are fairly put to our
choice <i>whom we will serve,</i> <scripRef id="iKi.xix-p22.6" osisRef="Bible:Josh.24.15" parsed="|Josh|24|15|0|0" passage="Jos 24:15">Josh. xxiv. 15</scripRef>. 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: <i>They
answered him not a word.</i> 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.</p>
<p class="indent" id="iKi.xix-p23">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 (<scripRef id="iKi.xix-p23.1" osisRef="Bible:1Kgs.18.22" parsed="|1Kgs|18|22|0|0" passage="1Ki 18:22"><i>v.</i> 22</scripRef>), besides 400 more, their
supporters or seconds, <scripRef id="iKi.xix-p23.2" osisRef="Bible:1Kgs.18.19" parsed="|1Kgs|18|19|0|0" passage="1Ki 18:19"><i>v.</i>
19</scripRef>. 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 <i>the God that answereth by fire, let him be God;</i> if
neither shall thus answer, let the people turn Atheists; if both,
let them continue to <i>halt between two.</i>" 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 <i>water</i>" (though that was the thing the
country needed), but "that <i>answers by fire, let him be God;</i>"
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 <scripRef id="iKi.xix-p23.3" osisRef="Bible:Matt.9.2 Bible:Matt.9.6" parsed="|Matt|9|2|0|0;|Matt|9|6|0|0" passage="Mt 9:2,6">Matt. ix. 2, 6</scripRef>.</p>
<p class="indent" id="iKi.xix-p24">III. The people join issue with him: <i>It
is well spoken,</i> <scripRef id="iKi.xix-p24.1" osisRef="Bible:1Kgs.18.24" parsed="|1Kgs|18|24|0|0" passage="1Ki 18:24"><i>v.</i>
24</scripRef>. 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
<i>they</i> 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 <i>Elijah</i> 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.</p>
<p class="indent" id="iKi.xix-p25">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 (<scripRef id="iKi.xix-p25.1" osisRef="Bible:1Kgs.18.25" parsed="|1Kgs|18|25|0|0" passage="1Ki 18:25"><i>v.</i>
25</scripRef>), 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 <i>put no fire under.</i>
Now in their experiment observe,</p>
<p class="indent" id="iKi.xix-p26">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, <i>O
Baal! hear us, O Baal! answer us;</i> as it is in the margin: and
this for some hours together, longer than Diana's worshippers made
their cry, <i>Great is Diana of the Ephesians,</i> <scripRef id="iKi.xix-p26.1" osisRef="Bible:Acts.19.34" parsed="|Acts|19|34|0|0" passage="Ac 19:34">Acts xix. 34</scripRef>. How senseless, how
brutish, were they in their addresses to Baal! (1.) Like fools,
<i>they leaped upon the altar,</i> as if they would themselves
become sacrifices with their bullock; or thus they expressed their
great earnestness of mind. <i>They leaped up and down,</i> 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 <i>cut themselves in pieces with
knives and lancets</i> (<scripRef id="iKi.xix-p26.2" osisRef="Bible:1Kgs.18.28" parsed="|1Kgs|18|28|0|0" passage="1Ki 18:28"><i>v.</i>
28</scripRef>) 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, <scripRef id="iKi.xix-p26.3" osisRef="Bible:Deut.14.1" parsed="|Deut|14|1|0|0" passage="De 14:1">Deut. xiv. 1</scripRef>. 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. <i>Who has required these things at
your hands?</i></p>
<p class="indent" id="iKi.xix-p27">2. How sharp Elijah was upon them,
<scripRef id="iKi.xix-p27.1" osisRef="Bible:1Kgs.18.27" parsed="|1Kgs|18|27|0|0" passage="1Ki 18:27"><i>v.</i> 27</scripRef>. 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: "<i>Cry aloud, for he is a god,</i> 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.
<i>A deceived heart had turned them aside,</i> they <i>could not
deliver their souls</i> by saying, <i>Is there not a lie in our
right hand?</i></p>
<p class="indent" id="iKi.xix-p28">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 <i>till the time of the
evening sacrifice,</i> <scripRef id="iKi.xix-p28.1" osisRef="Bible:1Kgs.18.29" parsed="|1Kgs|18|29|0|0" passage="1Ki 18:29"><i>v.</i>
29</scripRef>. 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
<i>no answer, nor any that regarded.</i> Idols could do neither
good nor evil. The prince of the power of the air, if God has
permitted him, could have caused <i>fire to come down from
heaven</i> 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. <i>He maketh fire come down from heaven in the sight
of men and so deceiveth them,</i> <scripRef id="iKi.xix-p28.2" osisRef="Bible:Rev.13.13-Rev.13.14" parsed="|Rev|13|13|13|14" passage="Re 13:13,14">Rev. xiii. 13, 14</scripRef>. 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.</p>
<p class="indent" id="iKi.xix-p29">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.</p>
<p class="indent" id="iKi.xix-p30">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 (<scripRef id="iKi.xix-p30.1" osisRef="Bible:1Kgs.18.30" parsed="|1Kgs|18|30|0|0" passage="1Ki 18:30"><i>v.</i> 30</scripRef>), 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 <i>twelve stones, according to the number of the twelve
tribes,</i> <scripRef id="iKi.xix-p30.2" osisRef="Bible:1Kgs.18.31" parsed="|1Kgs|18|31|0|0" passage="1Ki 18:31"><i>v.</i> 31</scripRef>.
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 <i>Israel, a prince with God</i> (<scripRef id="iKi.xix-p30.3" osisRef="Bible:1Kgs.18.31" parsed="|1Kgs|18|31|0|0" passage="1Ki 18:31"><i>v.</i> 31</scripRef>), 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. <scripRef id="iKi.xix-p30.4" osisRef="Bible:Ps.24.6" parsed="|Ps|24|6|0|0" passage="Ps 24:6">Ps. xxiv. 6</scripRef>, <i>Thy face, O Jacob!</i>
<scripRef id="iKi.xix-p30.5" osisRef="Bible:Hos.12.4" parsed="|Hos|12|4|0|0" passage="Ho 12:4">Hos. xii. 4</scripRef>. <i>There he
spoke with us.</i></p>
<p class="indent" id="iKi.xix-p31">2. Having built his altar <i>in the name of
the Lord</i> (<scripRef id="iKi.xix-p31.1" osisRef="Bible:1Kgs.18.32" parsed="|1Kgs|18|32|0|0" passage="1Ki 18:32"><i>v.</i>
32</scripRef>), by direction from him and with an eye to him, and
not for his own honour, he prepared his sacrifice, <scripRef id="iKi.xix-p31.2" osisRef="Bible:1Kgs.18.33" parsed="|1Kgs|18|33|0|0" passage="1Ki 18:33"><i>v.</i> 33</scripRef>. <i>Behold the bullock
and the wood; but where is the fire?</i> <scripRef id="iKi.xix-p31.3" osisRef="Bible:Gen.22.7-Gen.22.8" parsed="|Gen|22|7|22|8" passage="Ge 22:7,8">Gen. xxii. 7, 8</scripRef>. <i>God will provide himself
fire.</i> 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 (<scripRef id="iKi.xix-p31.4" osisRef="Bible:Col.3.22" parsed="|Col|3|22|0|0" passage="Col 3:22">Col. ii. 22</scripRef>), was to intimate the
utter abolition of them after a little while, <scripRef id="iKi.xix-p31.5" osisRef="Bible:Heb.8.13" parsed="|Heb|8|13|0|0" passage="Heb 8:13">Heb. viii. 13</scripRef>.</p>
<p class="indent" id="iKi.xix-p32">3. He ordered abundance of water to be
poured upon his altar, which he had prepared a trench for the
reception of (<scripRef id="iKi.xix-p32.1" osisRef="Bible:1Kgs.18.32" parsed="|1Kgs|18|32|0|0" passage="1Ki 18:32"><i>v.</i>
32</scripRef>), 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.</p>
<p class="indent" id="iKi.xix-p33">4. He then solemnly addressed himself to
God by prayer before his altar, humbly beseeching him to <i>turn to
ashes his burnt-offering</i> (as the phrase is, <scripRef id="iKi.xix-p33.1" osisRef="Bible:Ps.20.3" parsed="|Ps|20|3|0|0" passage="Ps 20:3">Ps. xx. 3</scripRef>), and to testify his acceptance of
it. His prayer was not long, for he used no vain repetitions, nor
thought he should be <i>heard for his much speaking;</i> 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,
<scripRef id="iKi.xix-p33.2" osisRef="Bible:1Kgs.18.36-1Kgs.18.37" parsed="|1Kgs|18|36|18|37" passage="1Ki 18:36,37"><i>v.</i> 36, 37</scripRef>.
Though he was not at the <i>place</i> appointed, he chose the
appointed <i>time of the offering of the evening sacrifice,</i>
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 <i>the God of Abraham, Isaac, and Israel,</i> 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, <i>that it may be known</i> (for it is now by the most
denied or forgotten) <i>that thou art God in Israel,</i> to whom
alone the homage and devotion of Israel are due, and <i>that I am
thy servant,</i> and do all that I have done, am doing, and shall
do, as thy agent, <i>at thy word,</i> and not to gratify any humour
or passion of my own. Thou employest me; Lord, make it appear that
thou dost so;" see <scripRef id="iKi.xix-p33.3" osisRef="Bible:Num.16.28-Num.16.29" parsed="|Num|16|28|16|29" passage="Nu 16:28,29">Num. xvi. 28,
29</scripRef>. Elijah sought not his own glory but in subserviency
to God's, and for his own necessary vindication. (2.) The
edification of the people: "<i>That they may know that thou art the
Lord,</i> and may experience thy grace, <i>turning their heart,</i>
by this miracle, as a means, <i>back again to thee,</i> in order to
thy return in a way of mercy to them."</p>
<p class="indent" id="iKi.xix-p34">5. God immediately answered him by fire,
<scripRef id="iKi.xix-p34.1" osisRef="Bible:1Kgs.18.38" parsed="|1Kgs|18|38|0|0" passage="1Ki 18:38"><i>v.</i> 38</scripRef>. Elijah's God
was neither talking nor pursuing, needed not to be either awakened
or quickened; while he was yet speaking, <i>the fire of the Lord
fell,</i> and not only, as at other times (<scripRef id="iKi.xix-p34.2" osisRef="Bible:Lev.9.24 Bible:1Chr.21.26 Bible:2Chr.7.1" parsed="|Lev|9|24|0|0;|1Chr|21|26|0|0;|2Chr|7|1|0|0" passage="Le 9:24,1Ch 21:26,2Ch 7:1">Lev. ix. 24; 1 Chron. xxi. 26; 2 Chron.
vii. 1</scripRef>) <i>consumed the sacrifice and the wood,</i> in
token of God's acceptance of the offering, but <i>licked up all the
water in the trench,</i> 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 <scripRef id="iKi.xix-p34.3" osisRef="Bible:Ps.135.7" parsed="|Ps|135|7|0|0" passage="Ps 135:7">Ps. cxxxv. 7</scripRef>. <i>He
causeth vapours to ascend, and maketh lightnings for the rain;</i>
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, <scripRef id="iKi.xix-p34.4" osisRef="Bible:Isa.27.4-Isa.27.5" parsed="|Isa|27|4|27|5" passage="Isa 27:4,5">Isa. xxvii.
4, 5</scripRef>. But this was not all; to complete the miracle, the
fire consumed the <i>stones of the altar, and</i> the very
<i>dust,</i> 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, <i>Lest
it consume us also,</i> alluding to <scripRef id="iKi.xix-p34.5" osisRef="Bible:Num.16.34" parsed="|Num|16|34|0|0" passage="Nu 16:34">Num. xvi. 34</scripRef>.</p>
<p class="indent" id="iKi.xix-p35">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: <i>They fell on their faces,</i>
and all, as one man, said, "<i>Jehovah, he is the God,</i> and not
Baal; we are convinced and satisfied of it: <i>Jehovah, he is the
God</i>" (<scripRef id="iKi.xix-p35.1" osisRef="Bible:1Kgs.18.39" parsed="|1Kgs|18|39|0|0" passage="1Ki 18:39"><i>v.</i> 39</scripRef>),
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 <scripRef id="iKi.xix-p35.2" osisRef="Bible:Josh.24.24" parsed="|Josh|24|24|0|0" passage="Jos 24:24">Josh. xxiv. 24</scripRef>. 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 <i>they</i> 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 <i>Jehovah, he is
God,</i> God alone. 2. The prophets of Baal, as criminals, are
seized, condemned, and executed, according to law, <scripRef id="iKi.xix-p35.3" osisRef="Bible:1Kgs.18.40" parsed="|1Kgs|18|40|0|0" passage="1Ki 18:40"><i>v.</i> 40</scripRef>. 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, <scripRef id="iKi.xix-p35.4" osisRef="Bible:Deut.13.1-Deut.13.11" parsed="|Deut|13|1|13|11" passage="De 13:1-11">Deut. xiii. 1-11</scripRef>. 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 (<scripRef id="iKi.xix-p35.5" osisRef="Bible:1Kgs.18.19" parsed="|1Kgs|18|19|0|0" passage="1Ki 18:19"><i>v.</i> 19</scripRef>),
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, <scripRef id="iKi.xix-p35.6" osisRef="Bible:1Kgs.22.6" parsed="|1Kgs|22|6|0|0" passage="1Ki 22:6"><i>ch.</i> xxii. 6</scripRef>.</p>
</div><scripCom id="iKi.xix-p0.5" osisRef="Bible:1Kgs.18.41-1Kgs.18.46" parsed="|1Kgs|18|41|18|46" passage="1Ki 18:41-46" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.18.41-1Kgs.18.46">
<h4 id="iKi.xix-p35.8">Rain Sent on the Land. (<span class="smallcaps" id="iKi.xix-p35.9">b. c.</span> 906.)</h4>
<p class="passage" id="iKi.xix-p36">41 And Elijah said unto Ahab, Get thee up, eat
and drink; for <i>there is</i> 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,
<i>There is</i> 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 <i>thy chariot,</i> 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 <span class="smallcaps" id="iKi.xix-p36.1">Lord</span> was on Elijah; and he girded up his loins,
and ran before Ahab to the entrance of Jezreel.</p>
<p class="indent" id="iKi.xix-p37">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 <scripRef id="iKi.xix-p37.1" osisRef="Bible:Hag.2.18-Hag.2.19" parsed="|Hag|2|18|2|19" passage="Hag 2:18,19">Hag. ii. 18, 19</scripRef>.</p>
<p class="indent" id="iKi.xix-p38">I. Elijah sent Ahab to <i>eat and
drink,</i> for joy that God <i>had now accepted his works,</i> and
that rain was coming; see <scripRef id="iKi.xix-p38.1" osisRef="Bible:Eccl.9.7" parsed="|Eccl|9|7|0|0" passage="Ec 9:7">Eccl. ix.
7</scripRef>. 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 <i>eat and
rink</i> for, though others perceive no sign of it, Elijah, by
faith, hears <i>the sound of abundance of rain,</i> <scripRef id="iKi.xix-p38.2" osisRef="Bible:1Kgs.18.41" parsed="|1Kgs|18|41|0|0" passage="1Ki 18:41"><i>v.</i> 41</scripRef>. 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 <i>the river of God,</i>
<scripRef id="iKi.xix-p38.3" osisRef="Bible:Ps.65.9" parsed="|Ps|65|9|0|0" passage="Ps 65:9">Ps. lxv. 9</scripRef>.</p>
<p class="indent" id="iKi.xix-p39">II. He himself retired to pray (for though
God had promised rain, he must ask it, <scripRef id="iKi.xix-p39.1" osisRef="Bible:Zech.10.1" parsed="|Zech|10|1|0|0" passage="Zec 10:1">Zech. x. 1</scripRef>), 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 <i>top
of Carmel,</i> which was very high and very private. Hence we read
of those that <i>hide themselves in the top of Carmel,</i>
<scripRef id="iKi.xix-p39.2" osisRef="Bible:Amos.9.3" parsed="|Amos|9|3|0|0" passage="Am 9:3">Amos ix. 3</scripRef>. 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,
<i>upon his watch-tower,</i> like the prophet, <scripRef id="iKi.xix-p39.3" osisRef="Bible:Hab.2.1" parsed="|Hab|2|1|0|0" passage="Hab 2:1">Hab. ii. 1</scripRef>. 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 <i>put his face
between his knees</i> (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.</p>
<p class="indent" id="iKi.xix-p40">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 <i>Cape Carmel.</i> 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>I will not let thee go except thou bless me.</i>
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 <i>at the end it shall speak and not
lie.</i></p>
<p class="indent" id="iKi.xix-p41">IV. A little cloud at length appeared, no
bigger than a man's hand, which presently overspread the heavens
and watered the earth, <scripRef id="iKi.xix-p41.1" osisRef="Bible:1Kgs.18.44-1Kgs.18.45" parsed="|1Kgs|18|44|18|45" passage="1Ki 18:44,45"><i>v.</i>
44, 45</scripRef>. Great blessings often arise from small
beginnings, and showers of plenty from a cloud of a span long. Let
us therefore never <i>despise the day of small things,</i> 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 (<scripRef id="iKi.xix-p41.2" osisRef="Bible:Ps.68.9" parsed="|Ps|68|9|0|0" passage="Ps 68:9">Ps. lxviii.
9</scripRef>), and an earnest of more.</p>
<p class="indent" id="iKi.xix-p42">V. Elijah hereupon hastened Ahab home, and
attended him himself. Ahab rode in his chariot, at ease and in
state, <scripRef id="iKi.xix-p42.1" osisRef="Bible:1Kgs.18.45" parsed="|1Kgs|18|45|0|0" passage="1Ki 18:45"><i>v.</i> 45</scripRef>.
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 <i>run before him</i> (<scripRef id="iKi.xix-p42.2" osisRef="Bible:1Kgs.18.46" parsed="|1Kgs|18|46|0|0" passage="1Ki 18:46"><i>v.</i> 46</scripRef>) 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.</p>
</div></div2>