So Ahab sent to all the children of Israel, and gathered the prophets together to Mount Carmel. Elijah came near to all the people, and said, “How long will you waver between the two sides? If Yahweh is God, follow him; but if Baal, then follow him.” The people didn’t say a word.
Then Elijah said to the people, “I, even I only, am left as a prophet of Yahweh; but Baal’s prophets are four hundred fifty men. Let them therefore give us two bulls; and let them choose one bull for themselves, and cut it in pieces, and lay it on the wood, and put no fire under; and I will dress the other bull, and lay it on the wood, and put no fire under it. You call on the name of your god, and I will call on Yahweh’s name. The God who answers by fire, let him be God.” All the people answered, “What you say is good.”
Elijah said to the prophets of Baal, “Choose one bull for yourselves, and dress it first; for you are many; and call on the name of your god, but put no fire under it.”
They took the bull which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, “Baal, hear us!” But there was no voice, and nobody answered. They leaped about the altar which was made. At noon, Elijah mocked them, and said, “Cry aloud; for he is a god. Either he is deep in thought, or he has gone somewhere, or he is on a journey, or perhaps he sleeps and must be awakened.”
They cried aloud, and cut themselves in their way with knives and lances, until the blood gushed out on them. When midday was past, they prophesied until the time of the evening offering; but there was no voice, no answer, and nobody paid attention.
Elijah said to all the people, “Come near to me!”; and all the people came near to him. He repaired Yahweh’s altar that had been thrown down. Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom Yahweh’s word came, saying, “Israel shall be your name.” With the stones he built an altar in Yahweh’s name. He made a trench around the altar, large enough to contain two seahs of seed. He put the wood in order, and cut the bull in pieces, and laid it on the wood. He said, “Fill four jars with water, and pour it on the burnt offering, and on the wood.” He said, “Do it a second time;” and they did it the second time. He said, “Do it a third time;” and they did it the third time. The water ran around the altar; and he also filled the trench with water.
At the time of the evening offering, Elijah the prophet came near, and said, “Yahweh, the God of Abraham, of Isaac, and of Israel, let it be known today that you are God in Israel, and that I am your servant, and that I have done all these things at your word. Hear me, Yahweh, hear me, that this people may know that you, Yahweh, are God, and that you have turned their heart back again.”
Then Yahweh’s fire fell, and consumed the burnt offering, the wood, the stones, and the dust, and licked up the water that was in the trench. When all the people saw it, they fell on their faces. They said, “Yahweh, he is God! Yahweh, he is God!”
Elijah said to them, “Seize the prophets of Baal! Don’t let one of them escape!” They seized them; and Elijah brought them down to the brook Kishon, and killed them there.
Geneva Bible translators 1599 · Public Domain On vv21, 24, 26, 27, 32, 35, 37, 40 Be constant in religion, and make it not as…
Be constant in religion, and make it not as a thing indifferent, whether ye follow God or Baal, or whether ye serve God wholly or in part, Zeph. 1:5.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–40 1Ki 18:20 So Ahab sent unto all the children…
1Ki 18:20 So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.
Ver. 20. Unto mount Carmel.] Where the Papists say that Elias used to live a monastic retired life; and thereupon they call an order of their friars Carmelites. A mere fancy.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 36, 37, 39, 40 He complied with Elijah’s motion; partly, because it was…
He complied with Elijah’s motion; partly, because it was so fair and reasonable, that he could not refuse it with honour, nor without the discontent of all his people, this being proposed in order to their deliverance from this terrible famine; partly, because the urgency of the present distress made him willing to try all means to remove it; partly, from a curiosity of seeing some extraordinary events; and principally, because God inclined his heart to close with it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v21 Ahab and the people expected that Elijah would, in…
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, Psa 10:17; Psa 80:3. Deserters must not look for God's favour till they return to their allegiance. Elijah might have looked for rain seventy times seven times, and not have seen it, if he had not thus begun his work at the right end. Three years and a half's famine would not bring them back to God. Elijah would endeavour to convince their judgments, and no doubt it was by special warrant and direction from heaven that he put the controversy between God and Baal upon a public trial. It was great condescension in God that he would suffer so plain a case to be disputed, and would permit Baal to be a competitor with him; but thus God would have every mouth to be stopped and all flesh to become silent before him. God's cause is so incontestably just that it needs not fear to have the evidences of its equity searched into and weighed.
I. Elijah reproved the people for mixing the worship of God and the worship of Baal together. Not only some Israelites worshipped God and others Baal, but the same Israelites sometimes worshipped one and sometimes the other. This he calls (Kg1 18:21) 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, Kg2 17:33. Now Elijah shows them the absurdity of this. He does not insist upon their relation to Jehovah - "Is he not yours, and the God of your fathers, while Baal is the god of the Sidonians? And will a nation change their god?" Jer 2:11. No, he waives the prescription, and enters upon the merits of the cause: - "There can be but one God, but one infinite and but one supreme: there needs but one God, one omnipotent, one all-sufficient. What occasion for addition to that which is perfect? Now if, upon trial, it appears that Baal is that one infinite omnipotent Being, that one supreme Lord and all-sufficient benefactor, you ought to renounce Jehovah and cleave to Baal only: but, if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him." Note, 1. It is a very bad thing to halt between God and Baal. "In reconcilable differences (says bishop Hall) nothing more safe than indifferency both of practice and opinion; but, in cases of such necessary hostility as betwixt God and Baal, he that is not with God is against him." Compare Mar 9:38, Mar 9:39, with Mat 21:30. The service of God and the service of sin, the dominion of Christ and the dominion of our lusts, these are the two thoughts which it is dangerous halting between. Those halt between them that are unresolved under their convictions, unstable and unsteady in their purposes, promise fair, but do not perform, begin well, but do not hold on, that are inconsistent with themselves, or indifferent and lukewarm in that which is good. Their heart is divided (Hos 10:2), whereas God will have all or none. 2. We are fairly put to our choice whom we will serve, Jos 24:15. If we can find one that has more right to us, or will be a better master to us, than God, we may take him at our peril. God demands no more from us than he can make out a title to. To this fair proposal of the case, which Elijah here makes, the people knew not what to say: They answered him not a word. They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him say what he would.
Read full note →
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 (Kg1 18:22), besides 400 more, their supporters or seconds, Kg1 18:19. 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 Mat 9:2, Mat 9:6.
III. The people join issue with him: It is well spoken, Kg1 18:24. 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 (Kg1 18:25), 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, Act 19:34. How senseless, how brutish, were they in their addresses to Baal! (1.) Like fools, they leaped upon the altar, as if they would themselves become sacrifices with their bullock; or thus they expressed their great earnestness of mind. They leaped up and down, or danced about the altar (so some): they hoped, by their dancing, to please their deity, as Herodias did Herod, and so to obtain their request. (2.) Like madmen they cut themselves in pieces with knives and lancets (Kg1 18:28) for vexation that they were not answered, or in a sort of prophetic fury, hoping to obtain the favour of their god by offering to him their own blood, when they could not obtain it with the blood of their bullock. God never required his worshippers thus to honour him; but the service of the devil, though in some instances it pleases and pampers the body, yet in other things it is really cruel to it, as in envy and drunkenness. It seems, this was the manner of the worshippers of Baal. God expressly forbade his worshippers to cut themselves, Deu 14:1. He insists upon it that we mortify our lusts and corruptions; but corporeal penances and severities, such as the Papists use, which have no tendency to that, are no pleasure to him. Who has required these things at your hands?
2. How sharp Elijah was upon them, Kg1 18:27. 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, Kg1 18:29. During all that time some of them prayed, while others of them prophesied, sang hymns, perhaps to the praise of Baal, or rather encouraged those that were praying to proceed, telling them that Baal would answer them at last; but there was no answer, nor any that regarded. Idols could do neither good nor evil. The prince of the power of the air, if God has permitted him, could have caused fire to come down from heaven on this occasion, and gladly would have done it for the support of his Baal. We find that the beast which deceived the world does it. He maketh fire come down from heaven in the sight of men and so deceiveth them, Rev 13:13, Rev 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 (Kg1 18:30), 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, Kg1 18:31. 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 (Kg1 18:31), 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. Psa 24:6, Thy face, O Jacob! Hos 12:4. There he spoke with us.
2. Having built his altar in the name of the Lord (Kg1 18:32), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice, Kg1 18:33. Behold the bullock and the wood; but where is the fire? Gen 22:7, Gen 22:8. God will provide himself fire. If we, in sincerity, offer our hearts to God, he will, by his grace, kindle a holy fire in them. Elijah was no priest, nor were his attendants Levites. Carmel had neither tabernacle nor temple; it was a great way distant from the ark of the testimony and the place God had chosen; this was not the altar that sanctified the gift; yet never was any sacrifice more acceptable to God than this. The particular Levitical institutions were so often dispensed with (as in the time of the Judges, Samuel's time, and now) that one would be tempted to think they were more designed for types to be fulfilled in the evangelical anti-types than for laws to be fulfilled in the strict observance of them. Their perishing thus is the using, as the apostle speaks of them (Col 2:22), was to intimate the utter abolition of them after a little while, Heb 8:13.
3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of (Kg1 18:32), 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, Psa 20:3), and to testify his acceptance of it. His prayer was not long, for he used no vain repetitions, nor thought he should be heard for his much speaking; but it was very grave and composed, and showed his mind to be calm and sedate, and far from the heats and disorders that Baal's prophets were in, Kg1 18:36, Kg1 18:37. Though he was not at the place appointed, he chose the appointed time of the offering of the evening sacrifice, thereby to testify his communion with the altar at Jerusalem. Though he expected an answer by fire, yet he came near to the altar with boldness, and feared not that fire. He addressed himself to God as the God of Abraham, Isaac, and Israel, acting faith on God's ancient covenant, and reminding people too (for prayer may prevail) of their relation both to God and to the patriarchs. Two things he pleads here: - (1.) The glory of God: "Lord, hear me, and answer me, that it may be known (for it is now by the most denied or forgotten) that thou art God in Israel, to whom alone the homage and devotion of Israel are due, and that I am thy servant, and do all that I have done, am doing, and shall do, as thy agent, at thy word, and not to gratify any humour or passion of my own. Thou employest me; Lord, make it appear that thou dost so;" see Num 16:28, Num 16:29. 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, Kg1 18:38. Elijah's God was neither talking nor pursuing, needed not to be either awakened or quickened; while he was yet speaking, the fire of the Lord fell, and not only, as at other times (Lev 9:24; Ch1 21:26; Ch2 7:1) consumed the sacrifice and the wood, in token of God's acceptance of the offering, but licked up all the water in the trench, exhaling that, and drawing it up as a vapour, in order to the intended rain, which was to be the fruit of this sacrifice and prayer, more than the product of natural causes. Compare Psa 135:7. He causeth vapours to ascend, and maketh lightnings for the rain; for this rain he did both. As for those who fall as victims to the fire of God's wrath, no water can shelter them from it, any more than briers or thorns, Isa 27:4, Isa 27:5. But this was not all; to complete the miracle, the fire consumed the stones of the altar, and the very dust, to show that it was no ordinary fire, and perhaps to intimate that, though God accepted this occasional sacrifice from this altar, yet for the future they ought to demolish all the altars on their high places, and, for their constant sacrifices, make use of that at Jerusalem only. Moses's altar and Solomon's were consecrated by the fire from heaven; but this was destroyed, because no more to be used. We may well imagine what a terror the fire struck on guilty Ahab and all the worshippers of Baal, and how they fled from it as far and as fast as they could, saying, Lest it consume us also, alluding to Num 16:34.
VI. What was the result of this fair trial. The prophets of Baal had failed in their proof, and could give no evidence at all to make out their pretensions on behalf of their god, but were perfectly non-suited Elijah had, by the most convincing and undeniable evidence, proved his claims on behalf of the God of Israel. And now, 1. The people, as the jury, gave in their verdict upon the trial, and they are all agreed in it; the case is so plain that they need not go from the bar to consider of their verdict or consult about it: They fell on their faces, and all, as one man, said, "Jehovah, he is the God, and not Baal; we are convinced and satisfied of it: Jehovah, he is the God" (Kg1 18:39), whence, one would think, they should have inferred, "If he be the God, he shall be our God, and we will serve him only," as Jos 24:24. Some, we hope, had their hearts thus turned back, but the generality of them were convinced only, not converted, yielded to the truth of God, that he is the God, but consented not to his covenant, that he should be theirs. Blessed are those that have not seen what they saw and yet have believed and been wrought upon by it more than those that saw it. Let it for ever be looked upon as a point adjudged against all pretenders (for it was carried, upon a full hearing, against one of the most daring and threatening competitors that ever the God of Israel was affronted by) that Jehovah, he is God, God alone. 2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, Kg1 18:40. If Jehovah be the true God, Baal is a false God, to whom these Israelites had revolted, and seduced others to the worship of him; and therefore, by the express law of God, they were to be put to death, Deu 13:1-11. There needed no proof of the fact; all Israel were witnesses of it: and therefore Elijah (acting still by an extraordinary commission, which is not to be drawn into a precedent) orders them all to be slain immediately as the troublers of the land, and Ahab himself is so terrified, for the present, with the fire from heaven, that he dares not oppose it. These were the 450 prophets of Baal; the 400 prophets of the groves (who, some think, were Sidonians), though summoned (v. 19), yet, as it should seem, did not attend, and so escaped this execution, which fair escape perhaps Ahab and Jezebel thought themselves happy in; but it proved they were reserved to be the instruments of Ahab's destruction, some time after, by encouraging him to go up to Ramoth-Gilead, Deu 22:6.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv20–40 Then said Elijah unto the people, I, even I…
Then said Elijah unto the people, I, even I only remain a prophet of the Lord,.... At least as he thought, all the rest being slain, as he supposed; however there were none present but himself:
but Baal's prophets are four hundred and fifty men; which were very great odds he had to contend with.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 33, 36, 37, 38, 39, 40 Ahab sent - He complied with Elijah's motion; because…
Ahab sent - He complied with Elijah's motion; because the urgency of the present distress made him willing to try all means to remove it; from a curiosity of seeing some extraordinary events; and principally, because God inclined his heart.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21, 22, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 36, 38, 39, 40 Verse 21. How long halt ye between two opinions?]…
Verse 21. How long halt ye between two opinions?] Literally, "How long hop ye about upon two boughs?" This is a metaphor taken from birds hopping about from bough to bough, not knowing on which to settle. Perhaps the idea of limping through lameness should not be overlooked. They were halt, they could not walk uprightly; they dreaded Jehovah, and therefore could not totally abandon him; they feared the king and queen, and therefore thought they must embrace the religion of the state. Their conscience forbade them to do the former; their fear of man persuaded them to do the latter, but in neither were they heartily engaged; and at this juncture their minds seemed in equipoise, and they were waiting for a favourable opportunity to make their decision. Such an opportunity now, through the mercy of God, presented itself.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 36, 38, 39, 40 1Ki 18:20. So Ahab sent, &c. — He complied…
1Ki 18:20. So Ahab sent, &c. — He complied with Elijah’s motion, because the urgency of the present distress made him willing to try all means to remove it; from a curiosity of seeing some extraordinary events; and, principally, because God inclined his heart.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv20, 21, 22, 24, 25, 26, 27, 28, 29, 32, 33, 36, 37, 38, 39, 40 Local tradition places the site of Elijah’s sacrifice, not…
Local tradition places the site of Elijah’s sacrifice, not on the highest point of the mountain (1,728 ft.), but at the southeastern extremity (1,600 ft.) of the ridge, where a shapeless ruin, composed of great hewn stones, and standing amid thick bushes of dwarf-oak, in the near vicinity of a perennial spring, is known to the Arabs as “El-Maharrakah,” “the burning,” or “the sacrifice.” All the circumstances of the locality adapt it for the scene of the contest.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv21, 22, 24, 26, 27, 28, 29, 30, 31, 32, 34, 37, 38, 40 Sides: sometimes adoring God; at other times the devil.…
Sides: sometimes adoring God; at other times the devil. (Calmet) --- Such an expostulation ought to be made to those who are indifferent about religion. (Worthington) --- You cannot serve two masters. (Calmet) --- They wished to unite the service of both, foolishly supposing that there might be many gods; as some, at present assert that many religions may be pleasing to heaven. (Haydock) --- A word, not knowing the drift of his proposal. But, as they might perhaps rely that they considered Baal also as a god, Elias puts this to the test of a miracle; being convinced that God would never suffer the devils to prevail on this occasion. (Salien) --- They might otherwise have brought down fire, as they will do in the days of Antichrist, Apocalypse xiii. 13. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv20–21 mount Carmel--is a bold, bluff promontory, which extends from…
mount Carmel--is a bold, bluff promontory, which extends from the western coast of Palestine, at the bay of Acre, for many miles eastward, to the central hills of Samaria. It is a long range, presenting many summits, and intersected by a number of small ravines. The spot where the contest took place is situated at the eastern extremity, which is also the highest point of the whole ridge. It is called El-Mohhraka, "the Burning," or "the Burnt Place." No spot could have been better adapted for the thousands of Israel to have stood drawn up on those gentle slopes. The rock shoots up in an almost perpendicular wall of more than two hundred feet in height, on the side of the vale of Esdraelon. This wall made it visible over the whole plain, and from all the surrounding heights, where gazing multitudes would be stationed.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv21, 22, 24, 26, 27, 28, 29, 30, 31, 32, 33, 35, 36, 37, 38, 39, 40 21. How long halt ye between two opinions —…
21. How long halt ye between two opinions — Septuagint: How long limp ye on both your knees? That is, how long will ye totter and waver in your religious walk, now this side and then that, not knowing whether it be better to serve Jehovah or Baal, but rather trying to keep on good terms with both. Clarke, after some of the older interpreters, translates, How long hop ye about on two boughs? and explains the metaphor as taken from birds hopping about from bough to bough, not knowing on which to settle. “They dreaded Jehovah, and, therefore, could not totally abandon him; they feared the king and queen, and, therefore, thought they must embrace the religion of the State. Their conscience forbade them doing the former; their fear of man persuaded them to do the latter; but in neither were they heartily engaged.” So they answered him not a word.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 35, 36, 37, 38, 39, 40 21. And Elijah came] R.V. adds near. The word…
21. And Elijah came] R.V. adds near. The word is the same which is twice so rendered in 1Ki_18:30. It indicates an approach for the purpose of conference and support.
How long halt ye between two opinions] The verb is an expressive word, and is used below for the irregular, stumbling sort of dance about the altar of Baal (1Ki_18:26). It indicates a lame uncertain gait. Hence it suits very well the conduct of Israel, now drawn toward Jehovah, but not earnest there, and then attracted to Baal, but not altogether satisfied with that worship. The LXX. renders ἕως πότε ὑμεῖς χωλανεῖτε ἐπʼ ἀμφοτέραις ταῖς ἰγνύαις; How long go ye lame on both knees? But there is no ground for the last word of that translation, and it loses the sense. It was a lame going, now in one direction, now in another, that Elijah was reproaching.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv21, 24, 26, 27, 28, 29, 30, 31, 32, 33, 36, 39, 40 (21) How long halt ye between two opinions?—In this…
(21) How long halt ye between two opinions?—In this exclamation is expressed the very motto of Elijah’s life. It is that of righteous impatience of the “halting” (i.e., limping to and fro) “between two opinions—at all times more dangerous, because more easy, than open apostasy—which was evidently characteristic of Ahab, and probably of the mass of the people. It might have suited well the accommodating genius of such polytheism as had been brought into Israel since the days of Solomon himself, but was utterly incompatible with the sole absolute claim of the worship of Jehovah. Perhaps Jezebel would have scorned it equally for Baal. Compare the indignant expostulation of Ezekiel (Eze_20:31; Eze_20:39). The question, once clearly understood, is always unanswerable, and is listened to here in awestruck silence.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv20–40 So Ahab sent unto all the children of Israel,…
So Ahab sent unto all the children of Israel, and gathered the prophets together unto Mount Carmel, "The persecuting king became a passive instrument in the hand of the persecuted prophet" (Stanley). His ready compliance with Elijah"s request, notwithstanding the bitter hatred of the man which he had just betrayed, is easily explained. It was not so much that "he bowed before the spiritual supremacy of the prophet, which impressed him" (Bahr), as that he hoped, from his reappearance, that he was now about to speak the word (1Ki_17:1) and give rain upon the earth, and Ahab was willing to take any measures which would conduce w that result. It would take some days to collect the representatives of the tribes.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv21, 24, 30, 36, 39, 40 How long halt ye between two opinions?
1Ki_18:21
How long halt ye between two opinions?
Read full note →
Elijahs appeal to the undecided
I. First, you will note that the prophet insisted upon the distinction which existed between the worship of Baal and the worship of Jehovah.
II. In the second place, the prophet calls these waverers to an account nor the amount of time which they had consumed in making their choice.
III. But the prophet charges these people with the absurdity of their position.
IV. The multitude who had worshipped Jehovah and Baal, and who were now undecided, might reply, but how do you know that Jehovah is God? How do you know we are not decided in opinion?
V. And now the prophet cries, If the Lord be God, follow Him; if Baal, then follow him; and in so doing he states the ground of his practical claim.
VI. And now I make my appeal to the halters and waverers, with some questions, which I pray the Lord to apply. Now I will put this question to them: How long halt ye When Elijah says, that The God that answereth by fire let him be God, I fancy I hear some of them saying, No; the God that answereth by water let him be God; we want rain badly enough. No, said Elijah, if rain should come, you would say that it was the common course of providence; and that would not decide you. I tell you all the providences that befall you undecided ones will not decide you. God may surround you with providences; He may surround you with frequent warnings from the deathbed of your fellows; but providences will never decide you. It is not the God of rain, but the God of fire that will do it. There are two ways in which you undecided ones will be decided by and by. You that are decided for God will want no decision; you that are decided for Satan will want no decision; you are on Satans side, and must dwell for ever in eternal burning. But these undecided ones want something to decide them, and will have either one of the two things; they will either have the fire of Gods Spirit to decide them, or else the fire of eternal judgment, and that will decide them. (C. H. Spurgeon.)
The conflict on Carmel
1. Now, from this stirring incident, I learn that we must be prepared like Elijah to stand alone for God. Examine the biographies of great men, and you will not find a brighter example of sanctified courage than that which shone in the man of God on Carmel. Think of it! One man against a whole nation! Here was a Reformer, who had the patience of the ox, the courage of the lion, the eye of the eagle, and the intelligence of the man. Prince Bismarck once said in a characteristic epigram, We Germans fear God, and nothing else in the world. This was especially true of Elijah, the Whirlwind Prophet, who struck Ahab pale with fright. Fearing God so much, he feared man so little. He was as a mighty rock standing alone in the midst of a stormy sea, braving and outliving the tempest. Take your stand for God wherever you may be, either in the office, or the shop, the workroom, or the home. You, like Elijah, have a Carmel. See that you play the man, and quit yourself right bravely.
2. From the incident on Carmel I also learn that the most of men are desirous of worshipping God and Baal at the same time. This is what the Israelites wanted to do, for you must know that the worship of idols was not proposed as a substitute for, but an accompaniment to, the worship of Jehovah. They wanted to do an impossibility--to amalgamate opposites. This God would not have, and will not allow to-day. Men must be either one thing or the other. Religions diametrically opposed cannot both be right. Things which are contradictory cannot be reconciled. You cannot have an altar to Baal and an altar to Jehovah standing side by side. Mark Antony is said to have yoked two lions to his chariot, but there are two lions which can never be yoked--the Church and the world. Yet men everywhere are trying to win the smile of the world and the well done of Christ. They want to serve God and Baal at the same time.
3. From my text I gather the further lesson that all men are called upon to make a choice between God and Baal. How long halt ye between two opinions? If the Lord be God, follow Him; but if Baal, then follow him. This searching remonstrance uttered by the solitary witness on Carmel is perhaps still more impressive in the original, for one rendering gives, How long limp ye on two knees? He likens them to a cripple hobbling along, first on one knee and then on another. Another translation gives the quest!on thus, How long hop ye on two sprays? like a bird which keeps hopping from bough to bough and is never still, and consequently never builds a nest.
4. Our text also clearly shows that God has given to us the power of choice, which power involves tremendous responsibility. We are endowed with the power of will, and are not to be like those derelicts that go floating about in the Atlantic and never reach any port. God asks us to take the evidence for and against, and then deliberately decide whether or not He is to be our king.
5. And in this matter God has not left us without evidence of His superiority over Baal. Still the infallible test is The God that answereth by fire let Him be God. If you will sit down and compare the claims of God and the claims of Baal, you will soon see which God has the sole right to your worship. If we translate Elijahs speech into nineteenth-century English, it simply means this, Will you have Christ or Barabbas; God or self?, God can do what Baal cannot! An eminent evangelist once declared in a newspaper controversy that he was prepared any day, at a few hours notice, to summon five hundred witnesses, ready to declare upon oath, if need be, the truth of that Gospel of Salvation from the power of sin which every week he preached. To-day the cry rings forth, The God that answereth by saved men, let Him be God. There can be no comparison between the claims of Christ and the claims of the world.
6. I beg you to observe that God calls for immediate decision. You are this day to decide between God and the devil. Some of you have been halting till your hair has grown grey. How much longer are you going to fly from bough to bough? (W. C. Minifie, B. D.)
Indecision
A more striking appeal is scarcely to be found in the whole volume of inspiration. It was delivered under circumstances peculiarly impressive, and by one of the most eminent and most honoured among the prophets.
I. As to the nature of this indecision in religion.
II. Let us then consider the grounds and causes of this indecision. The source of all this evil is the deceitfulness of the human heart.
1. The love of the world.
The Apostle St. John has left it upon record, that this disposition is totally inconsistent with the love of God. Love not the world, neither the things that are in the world, etc.
2. The fear of the world.--Nothing is more certain, than that the disposition and habits of the great majority of mankind, even in a Christian country, are totally and radically opposed to the precepts of the Gospel; and the world loves its own: and if any are not of the world, it beholds them with aversion.
3. The fashion of the world.--Under this term, I include the example and authority of those with whom we are conversant; or to whom it is customary to appeal.
III. The unreasonableness of this principle.
1. It is unreasonable, on account of the great importance of the subject.
2. Something, perhaps, might be said in vindication of indifference and indecision, if these things were only obscurely revealed; but the fact is, that as we are more interested in the knowledge of salvation, than of all other things, so is the will of God most distinctly made known in respect to it. (Christian Observer.)
Elijah on Carmel
I. An alternative presented. The alternative lay between Jehovah and Baal, and the object of this national gathering was to decide which was to be Israels God. Notice the different elements composing this gathering.
II. An inconsistency exposed. The inconsistency lay in blending the claims of Jehovah and Baal. Many, apparently, had no objection to divide their allegiance, their only concern being to keep on good terms with the ruling powers. The service of God is an exclusive service, it admits of no compromise. This truth is put in language of unmistakable clearness by lips that cannot err--No man can serve two masters. Ye cannot serve God and Mammon.
1. A religious compromise, it is sometimes said, is surely better than no religion at all. However plausible this may sound, we are bound to say that, from the nature of the case, it is an absurd position. A compromise in religion is, to say the least, unmanly and hypocritical; it is an attempt to pass off for what you are not.
2. Such conduct yields no satisfaction to the waverer. The troubles arising from indecision are endless. The man who will not take a decided stand exposes himself to the constant banter of his companions, and there is no end of annoyance to the man who cannot say, No.
3. Divided service is dishonouring to God. Why? Because it puts Him on a level with Baal, and robs Him of the glory which is His sole due. If you worship two or more gods at the same time, you put them on an equal footing; and the God of heaven has told us, in a way not to be mistaken, that He will not share His glory with another. A divided heart will not satisfy the Maker of it.
III. A decision demanded. The assemblage on Carmel was, for the most part, wavering between the claims of Jehovah and Baal, and Elijah urged them to take a side. The reasons for immediate decision are powerful and urgent. Time is short, the matter is of supreme moment, and there is no middle ground. You have to be either on the one side or on the other. Let no unmanly fears sway your choice. Be a Daniel, and if need be stand alone. Be an Elijah, a champion for God and the truth. (D. Merson, M. A., B. D.)
The Prophets Question
I. Hear the text, for it speaks simply of--
1. Two opinions. Like others they tried to do both. Few like this in worldly matters. Some render this: How long hop ye from twig to twig? They were--uneasy: unhappy: unstable.
2. Two Gods. Baal. An ancient god: a spreading religion: a gaudy and costly religion: all this very attractive. God. The only God: The only God we need the only true God we can have.
3. Two positions. Halting and following: show the difference.
II. Hear the prophet, for he speaks pointedly. Notice--
1. His manner. Firm: fearless: faithful.
2. His opportunity. Before all the people. How willingly he embraced it.
3. His question. How long? etc. They had already had time. They had time then. God did not want time. He could receive them at once.
III. Hear the preacher, for he speaks earnestly. Enlarge upon the theme, and address those who halt concerning--
1. Gods ordinances.
2. Gods service.
3. Gods people--i.e., joining them.
4. God Himself. (W J. Mayers.)
Halting between two Opinions
I. This indecision is justly condemned.
1. It is not honest. It exists rather in appearance than in reality. It is an attempt to accomplish an utter impossibility. No man can have two objects of supreme affection. So long as their hearts are not fixed supremely on God, they are the servants of mammon. In all that they seem to do for God, nothing is truly done for Him.
2. They derive no full enjoyment from religion or the world. They resort to two opposite sources of enjoyment. What they derive from one is embittered by what flows from the other.
3. They have no peace of conscience,
4. This state of mind is attended more or less with a sense of shame. Few things are more wounding to the pride of man, than conscious imbecility of purpose and character. And in no case, perhaps, is this consciousness more inevitable than in a state of indecision with respect to religion.
5. This state of mind is full of danger. If such are not sooner or later discouraged, and led to abandon all thoughts of becoming religious, nothing will be effected, as the result of such a course. Indecision never did anything to the purpose in worldly pursuits, much less in religion. Analyse this state of mind, and you will see that it must be so. An undecided purpose is the want of all purpose. At the same time it has an awfully deceptive influence. The openly profligate can hardly admit that he is either right or safe. He can at least be more easily shown his danger. But the man who imagines himself but at a little distance from the path of rectitude and safety, who supposes at most but a few steps need be taken to reach it, and who perhaps persuades himself that he is fast approaching it, has of all men most cause for alarm. While the real danger of his condition is as great as that of any other, he is blind to the fact.
6. This state of mind is highly criminal. Whether Jehovah or Baal be God, he is the supreme good, the being who has a right to command; he ought to be obeyed. These obligations exist somewhere. We cannot annul or lessen them. We are created, we are upheld, we are blessed in this world, we are capable of joy and blessedness through eternity. There is one to whom we owe all that we are and possess. This being is Jehovah or Baal; there cannot be more than one supreme God. There must be one. There car, be no conflicting claims, no compromise of services.
II. The text enforces the duty of deciding who is truly God, and of serving him, whether Jehovah or mammon, God or the world. This may be done by considering what they are in themselves, what they have done for you, and what they can and will do for you.
1. What they are in themselves.
2. Consider what they have done for you.
3. What can the world, what can God do for you? (N. W. Taylor, D. D.)
Gods call to undecided souls
I. This word of God does not come to the dull, the dead, the sleeping sinner. There are some of whom you cannot say that they are halting between two opinions. That awful stillness--I dare not call it a calm--that awful stillness which pervades their spiritual being has not been broken. They are led, blindfolded, by the devil; and there does not seem even to be a wish--not to say an effort--there does not seem even to be a wish to shake off that fold which is over their eyes. One opinion they are quite settled in; and that is, that sin is sweet, that the world is sweet, that self is sweet, and that sin, the world, and self are all satisfying objects. To them the word cannot be said to come--How long halt ye between two opinions? But it is not so with all. Besides those who have no care for their souls and those who have learned to prize Jesus Christ as a Saviour, there is a third class--the class of awakened, interested, inquiring, anxious souls; and unto them does this word come, How long halt ye? Their stillness has been broken; their eyes, as it were, have been opened a little; a few dashes of light have broken in upon them; a fresh opinion has forced itself upon them now and then. As yet, indecision is their great Characteristic.
II. Let us notice, in the next place, the objects between which they halt. What were those objects in Israels case? Baal and Jehovah the great God of Israel! What is there on the one side? On the one side there are objects, of which you have proved, and even confess, that they are unsatisfying. There are things which you know are empty things. There are courses which you know, which conscience tells you too plainly, must end in disappointment, and in sorrow and death. There are habits which only strengthen the cords of corruption, and draw you more and more into sin. There are pleasures which, alas! you know too often end in pain. There are sweets which, alas! you know crumble to very gall and bitterness when a man puts them in his mouth. There is that upon the one side; and what on the other? God. God, who is the source of all life; God, who is the fountain of all joy; God, who is the giver of every good and perfect gift; God, who is the perfection of every thing which the really enlightened soul can long for and enjoy; God is upon the other side, God the Father calls you.
III. Let us consider the reasons why they halt. One reason I would venture to speak of is ignorance. But I can say that there is ignorance of the danger of indecision. But besides this there is ignorance of the blessedness of following God. Then again, besides this ignorance there is unbelief, from which indeed ignorance springs. Then another reason is this--unbelief and ignorance spring from the carnal corruption of mans fallen nature. (C. D. Marston.)
Decision for God
Our first inquiry will be:--
I. Who are they that halt between two opinions? They are not far to seek, nor difficult to describe. They may differ widely among themselves, but there are some points in which they all agree. We may say concerning all such that they are more or less enlightened in things divine. Moreover, the knowledge they possess makes them dissatisfied with their present condition. Their consciences tell them that if Christianity be true--and of this they have not the slightest doubt--their state is far from satisfactory. They know the destructive influence of sin here, and the terrible consequences of sin hereafter, and yet they remain in its power. They know that those who believe the Gospel enjoy liberty, are set free from condemnation, are made heirs of glory; and yet they are not believers, they have not obeyed the truth, and consequently they cannot claim these privileges--their position is that of men longing for something which they have not determined to seek. Our next inquiry will be:--
II. Why do men halt between two opinions? Some halt because they have never given the subject of religion that earnest, thoughtful, prayerful consideration which it deserves. Others halt because the interests of this life occupy too large a share of their attention. Others halt because they have not sufficient courage to abandon their present course of life. Others halt because they look forward to a time when it will be easier to decide. This leads me to call your attention to
III. The immense danger of halting between two opinions. The longer you halt, the harder it will be to decide. Thus your chief object in halting is effectually defeated. Whatever may be your difficulties now, depend upon it, time will only increase their strength and add to their number. We know how speedily habits are formed, and how difficult it is to cast them off. They throw around us cords and fetters which we endeavour in vain to break through. Again, our time is very uncertain. Though the future were quite as advantageous as the present, though it were quite as easy to seek Gods peace next year as this, it would be the height of imprudence to put the matter off until then; for the future is so very doubtful that you cannot reasonably build the slightest hope upon it. Boast not thyself of to-morrow, for thou knowest not what a day may bring forth. Finally, the loss you may incur by halting will be irreparable. (D. Rowlands, B. A.)
Indecision in religion
In regard to the state of things existing at that time in Israel, we may remark--
(1) That a large portion of the nation was decidedly inclined to the worship of Baal.
(2) There were some who were as decidedly the friends of Jehovah. They were indeed few in number.
(3) There was another, and evidently a large class, that was undecided. This was the class which Elijah particularly addressed in the text. The doctrine which is, therefore, taught in this passage, is the unreasonableness of indecision on the subject of religion. In discoursing on it, my object will be,
I. To classify those who are thus undecided.
1. Those who are thus undecided may be regarded as comprising the following classes.
(1) Those who are undecided about the truth or reality of religion at all, or of any system of religion. They embrace no system; they make no pretensions to any religion. They are lookers-on in the world, and observers of the various forms and systems of worship, professing liberality to all, and manifesting a preference for none.
(2) A second class is composed of those who hesitate between Christianity and infidelity.
(3) There are those, as a third class, who are awakened to see their guilt, and who are hesitating about giving up their hearts to God. They see that they are sinners.
(4) A fourth class is made up of those who are constantly forming resolutions to attend to the subject of religion, and to become decided Christians.
(5) A fifth class is made up of those who are undecided about making a profession of religion. That it is a duty they feel and admit; and it is a duty which they often purpose to perform.
II. Reasons why a decision should be made without delay.
(1) The first is, that our great interests, if we have any great interests, or any that are much worth regarding, are on the subject of religion. If this be so, then religion is the last thing that should remain unsettled anti undetermined.
(2) You would suffer no other matter to remain undecided as this does. If you are sick, you leave no means untried to secure returning health. If you were in as much danger of becoming a bankrupt as you are of losing the soul, you would give yourself no rest until, if possible, you should feel yourself safe.
(3) It is possible to come to a decision on this subject; and if possible, an affair of so much importance should not remain undecided.
(4) The things about which a man is to decide are few in number, and may easily be determined. In our text, it was a simple choice which was to be made. There were but two objects before the mind, and the call was to determine which of them was to be acknowledged as God. So it is still.
(5) This state of mind must be one that is infinitely displeasing to God.
(6) You will never be in circumstances more favourable for a decision than the present.
(7) I add but one other consideration. The present is the only time which you may have to decide this point. To-morrow may find you in another world. Tomorrow God may have decided the question for ever. (D. Barnes, D. D.)
A call to decision
I. What are we to understand by halting between two opinions? Literally, how long hop ye about on two boughs? This is a metaphor taken from birds hopping about from bough to bough, not knowing on which to settle--balanced between opposing claims. To halt is to stop, to hesitate between opposite interests. Paul was balanced between a life of usefulness on earth and a life of enjoyment in heaven. The people, in the days of Elijah, were balanced between the worship of an idol and the worship of the God of heaven. Multitudes in our day are balanced between heaven and hell; two contrary influences acting upon them, as though God and heaven and holy beings were pulling one way, and the fiends of darkness and hell pulling the other, and they halt between the two claims.
II. What are the causes of this halting?
1. The influence of the Spirit of God on the mind. This may seem strange, but we think it will be evident to you. The Spirit of God is not directly, but indirectly, the cause. He produces such effects on the head and heart, by the doctrines of the Bible, that the sinner is made to see his position, to see the awful future, to see the consequences of moving on in that direction, to see hell at the end of the path. He halts, stops to ponder whether to go backward or forward. Man is a free agent. What is that? says one. I answer, a power to choose or reject. There is a consciousness within you that you possess this power, and all the reasoning in the world cannot make a thing more clear to you than consciousness.
2. Secondly, heart weights. Many of you know something about these heart weights. You have had considerable experience in these matters. You have many a time been troubled by abstractions of mind, vacancy of thought, secret uneasiness. Sometimes that unbidden tear has stolen down your cheeks, and you could scarcely tell why--some unaccountable alarm about the future--some undefined dread of some all-pervading spirit fixing a searching gaze upon you.
3. You are unwilling to pay the price. (J. Caughey.)
Immediate decision
1. For different reasons, unconverted persons postpone deciding this question. They await a more convenient season--until after they get married, settled down, make money, grow old. I would not limit the mercy of God.
2. Reasons why the unconverted should make an immediate decision:--
(1) You have the power to decide. Not independent of God. But aided by the power that God is ever ready to bestow, you can decide.
(2) Decide, because in no other way can you be happy.
(3) Decide, because your present example is injurious.
(4) Decide, because God has the first claim upon you.
(5) Decide, because the time is short.
I wish the unconverted to remember--
1. That, if they neglect--neglect, thats all--this salvation, they have no Scriptural warrant whatever for believing that they will be saved.
2. That they have almost to force their way to perdition.
3. Remember, there is nothing that stands between the sinner and salvation but sin, and that comes from himself. (Silas Henn.)
The great alternative
I. The great alternative.
II. Distraction within the kingdom. Within this spiritual realm are opposing forces which contend with one another, and there is deep unsettlement, a harassing and restless indecision.
1. Conscience insists that we ought to live unto Him from whom we came.
2. The heavenly voices and the best human voices summon us to consecrate our powers to duty and holy service.
3. Prudence, wisdom, exhorts us to seek God while He may be found (Isa_55:6).
III. The one wise course. Why halt and hesitate?
1. Indecision is
(1) unmanly: we have our mental faculties that we may conclude and act. A man should know his mind and use his strength. It is
(2) guilty: God has a right to require immediate obedience. Jesus Christ has a right to require acceptance and the service of a whole life. We have no right to keep Him waiting.
(3) It is wasteful: for while we are halting and choosing life is passing; and with the passage of our life there are left behind us opportunities that are unemployed and that will not recur. Delay is death, in part if not indeed altogether; for
(4) it is perilous in a very high degree. Duty seems less imperative and service less inviting the longer it is neglected. And
(5) it is miserable. (William Clarkson, B. A.)
On the fence in religious matters
I. The condition of those who try to serve the world and Christ at the same time, by compromising the matter.
II. The condition of those who have grace in their heart, but have not decided to make profession of it.
III. The indecision of those who do not know what is the time to attend to religion. There are two clarion voices in that mans soul. The one says, Now. The other says, Tomorrow. (T. De Witt Talmage.)
Indecision
Generally speaking, a strict consistency is maintained betwixt the character of a man and the object of his pursuit. His actions bear a conclusive testimony as to the nature of his individual purpose. There is a oneness of his whole being with the matter at issue. As his companion, you are left to no uncertain guess-work in determining the uppermost thing which engrosses his thoughts, concentrates his affections, quickens his desires, or invigorates his endeavours. The worldling is ever true to the worldlings creed; his god will not allow of any dereliction of duty, of any niggardness of service, of any neglects or deficiencies in the homage required. Let thus ambition be the ruling idol--and the devotedness of his powers proves the sincerity of his affiance. Let wealth be the ruling idol--and his rising up early, and sitting up late, and eating the bread of carefulness, show how perfect is the agreement betwixt him and the influence which presides.
I. First, indecision in its nature and prevalence.
1. In its nature. The mass of society does not consist of only two descriptions of persons--those who are eminently pious and those who are flagrantly wicked--but there is also an intermediate class, the victims of indecision; bespeaking that state of the mind and the heart which, instead of cleaving wholly to God, or yielding altogether to the world, alternates with both; an indecision which, as if passive to the influence of opposite claims, bends now to the one and now to the other, as accident or circumstances shall determine--now governed by the human, now by the Divine claims; an indecision that in seeking to couple the allegiance of two masters is a traitor to both--admitting, more or less, the force of Gospel statements, the powerful appeals of the truth as it is in Jesus, while the occasion lasts, so that there is a sort of turning to Him, and being again open to the seductions of sensual objects, so that there is a turning to them; an equi-ponderant weight, having no settled place, but shifting to this side or that, as the case may be--the opponents pitching and pulling the man now hither and now thither, as if in contention for his whole captivity--the voice of the one saying You are mine, and that of the other saying You are mine, and the man is neithers.
2. The prevalence of indecision. By far the larger mass of all our congregations is composed of the undecided. Thousands say their prayers, who do not pray; thousands verbally assent to the truths of Christ, where there is nothing but the dead letter, where there is no spirit, no demonstration, no power.
II. Indecision in its causes. And these are multiform.
1. One is pride. This is ever lingering within us, checking the fulness of our reliance upon God.
2. Indecision, again, arises from ignorance--ignorance of the relative value and comparative importance of things.
3. Indecision springs-from our sloth. It is the reverse of the effort to maintain a good confession. Decision in being on the Lords side, involves the necessity of great and painful self-denial.
4. Indecision proceeds from the love of the world. Whilst the heart is buried there, how can it be given to another? The affections cannot be placed upon two objects diametrically opposed to each other.
5. Indecision sometimes arises from the fear of man. It partakes of that moral cowardice which shrinks from the names that the malicious may invent to stigmatise, or the oppressions which the powerful may bear down upon an honest profession; though perhaps the fear of ridicule may tend morE to prevent religious decision than the edicts of the sternest persecution.
6. Indecision has another cause in presumption.
7. Indecision has a cause in the neglect of prayer--of prayer for the assistance of that Holy Spirit, who being the Guide into all truth, enables us to apprehend all the mysteries of godliness.
III. Indecision in its consequences. And these are full of evil.
1. Indecision, in the first place, is an insult to the authority and the character of God.
2. Indecision works evil upon others. Every man, whether he thinks it or not, is surrounded by witnesses; and the world is sharp sighted in observing those flaws of inconsistency which bring so many professions of religion into contempt; where such as attend its ordinances, only leave them to exhibit the selfishness, the covetousness, and the earthly-mindedness of the natural man.
3. The undecided am the self-deceived. A hope is begotten which will never be realised; their daydream of good, as a dream, cheats them with its images and all passes away in air.
4. The undecided, again, are criminal. Whatsoever, it is said, is not of faith is sin.
5. The undecided man is the unrecompensed man; self excluded from the privileges to be enjoyed within the Christian pale. A double-minded man is unstable in all his ways; let not that man think that he shall receive anything of the Lord.
6. The undecided man is the unsafe man. Hanging doubtfully, as betwixt two worlds, he has two worlds around him; he neither belongs to this world, nor to that kingdom which Christ said is not of this world.
7. The undecided man is a condemned man. He being neither hot nor cold, presents a state of Divine rejection. To die is to die under the ban of utter retribution. It is said that the fearful and unbelieving shall have their part in the lake which burneth with fire and brimstone. (T. J. Judkin, M. A.)
Elijahs appeal to the undecided
I. First, you will note that the prophet insisted upon the distinction which existed between the worship of Baal and the worship of Jehovah.
II. In the second place, the prophet calls these waverers to an account for the amount of time which they had consumed in making their choice. Some of them might have replied, We have not yet had an opportunity of judging between God and Baal, we have not yet had time enough to make up our minds; but the prophet puts away that objection, and he says, How long halt ye between two opinions? How long? For three years and a half not a drop of rain has fallen at the command of Jehovah; is not that proof enough? Ye have been all this time, three years and a half, expecting till I should come, Jehovahs servant, and give you rain; and yet, though you yourselves are starving, your cattle dead, your fields parched, and your meadows covered with dust, like the very deserts, yet all this time of judgment, and trial, and affliction, has not been enough for you to make up your minds. How long, then, said he, halt ye between two opinions?
III. But the prophet charges these people with the absurdity of their position. Some of them said, What! prophet, may we not continue to halt between two opinions? We are not desperately irreligious, so we are better than the profane; certainly we are not thoroughly pious; but, at any rate, a little piety is better than none, and the mere profession of it keeps us decent, let us try both! Now, says the prophet, how long halt ye? or, if you like to read it so, how long limp ye between two opinions? (how long wriggle ye between two opinions? would be a good word if I might employ it.) He represents them as like a man whose legs are entirely out of joint; he first goes on one side, and then on the other, and cannot go far either way.
IV. The absurdity of this halting. The multitude who had worshipped Jehovah and Baal, and who were now undecided, might reply, But how do you know that we do not believe that Jehovah is God? How do you know we are not decided in opinion? The prophet meets this objection by saying, I know you are not decided in opinion, because you are not decided in practice. If God be God, follow Him; if Baal, follow him.
V. And now the prophet cries, If the Lord be God, follow Him; if Baal, then follow him, and in so doing he states the ground of his practical claim. Let your conduct be consistent with your opinions.
VI. Now I will put this question: how long halt ye? I will tell them; ye will halt between two opinions, all of you who are undecided, until God shall answer by fire. (C. H. Spurgeon.)
Decision of character
I. Gives a statement of opposite claims. There are many Baals in our land. What are they? Examine them. Hear their claims. We shall mention four:
1. Worldly gain.
2. Sensual pleasures. Nothing is more deceptive than the pleasures of the world; and the young have the greatest need to guard against indulging in them.
3. Vain speculation. In every age there have beer, those who have set up their own feeble reason in opposition to the word of God. We live in a day when knowledge is more extensively diffused, and there is in many, who once lived in ignorance, a thirst for information; and this tends to prepare the way for the increased progress and success of the Gospel.
4. Pharisaic pride.
II. Requires a spirit of fixed decision.
1. It is important in its nature.
2. It is uncompromising in its demands.
3. It is satisfactory in its evidence.
4. It is beneficial in its results.
5. It is urgent in its claims. It is to be done without delay. (Ebenezer Temple.)
An undecided character
Against this impulse [to act and end suspense] we have the dread of the irrevocable, which often engenders a type of character incapable of prompt and vigorous resolve, except perhaps when surprised into sudden activity. These two opposing motives twine round whatever other motives may be present at the moment when decision is imminent, and tend to precipitate or retard it. The conflict of these motives so far as they alone affect the matter of decision is a conflict as to when it shall occur. One says now, the other says not yet. (James, Psychology.)
The call for decision
I believe, for my part, that the most of the life of the bulk of men is lived without any adequate exercise of their own deliberate volition and determination. Sadly, too, many of us seem to think that Nansens way of getting to the North Pole is the best way of getting through the world--to put ourselves into a current and let it carry us. We drift. We do not decide, or, if we do, we let deliberate choice be coerced by inclination, and let wishes put their claws into the scale, and drag it down. Or we allow our environment to settle a large part of our beliefs and of our practices. It must settle a great deal of both for all of us, and none of us can get rid of the pressure of the surrounding atmosphere, but we are meant to be hammers and not anvils; to mould circumstances, not to be battered and moulded by them; to exercise a deliberate choice, and not to be like dead fish in the river, who are carried by the stream, or like derelicts in the Atlantic that go floating about for years, and never reach any port at all, but are caught by the currents, and are slaves of every wind that blows. (Alexander Maclaren, D. D.)
Half-purposes hindrances to conversion
Another hindrance of conversion is unresolvedness, and half-purposes; when men will hang wavering between God and the world, and though the light be never so clear to convince them, yet they will not be persuaded to resolve . . . If you would be converted and saved, do not stand wavering, but resolve, and presently turn to God. If it were a doubtful business, I would not persuade you to do it rashly, or if there were any danger to your souls in resolving, then I would say no more. But when it is a case that should be beyond all dispute with men of reason, why should you stand staggering as if it were a doubtful case? What a horrible shame is it to be unresolved whether God or the world should have your hearts? Were it not a disgrace to that mans understanding that were unresolved whether gold or dung were better? Or whether a bed of thorns or a feather bed were the easier? Or whether the sun or a clod of earth were the more light and glorious? It is a far greater shame for a man to be unresolved whether it be God or the world that must make him happy, and that should have his heart, and whether a life of sin or holiness be the better. (R. Baxter.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v20 "O for a sculptors hand, That thou mightst take…
ELIJAH ON MOUNT CARMEL
1Ki_18:20-40
Read full note →
"O for a sculptors hand, That thou mightst take thy stand, Thy wild hair floating in the eastern breeze!"
- KEBLE
IT never occurred to Ahab to refuse the challenge, or to arrest the hated messenger. The hermit and the dervish are sacrosanct; they stand before kings and are not ashamed. Having nothing to desire, they have nothing to fear. So Antony stalked into the streets of Alexandria to denounce its prefect; so Athanasius fearlessly seized the bridle of Constantine in his new city; so a ragged and dwarfish old man-Macedonius the Barley-eater-descended from his mountain cave at Antioch to stop the horses of the avenging commissioners of Thedosius and bade them go back and rebuke the fury of their Emperor, -and so far from punishing him they alighted, and fell on their knees, and begged his blessing.
The vast assembly was gathered by royal proclamation. There could have been no scene in the land of Israel more strikingly suitable for the purpose than Mount Carmel. It is a ridge of upper oolite, or Jura limestone, which at the eastern extremity rises more than sixteen hundred feet above the sea, sinking down to six hundred feet at the western extremity. The "excellency of Carmel" of which the prophet speaks consists in the fruitfulness which to this day makes it rich in flowers of all hues, and clothes it with the impenetrable foliage of oak, pine, walnut, olive, laurel, dense brushwood, and evergreen shrubberies thicker than in any other part in Central Palestine. The name means "Garden of God," and travelers, delighted with the rocky dells and blossoming glades, describe Carmel as "still the fragrant lovely mountain that it was of old." It "forms the southern extremity of the Gulf of Khaifa, and separates the great western plain of Philistia from the plain of Esdraelon, and the plain of Phoenicia." "It is difficult," says Sir G. Grove, "to find another site in which every particular is so minutely fulfilled as in this." The whole mountain is now called Mar Elias from the Prophets name.
The actual spot of the range near which took place this most memorable event in the history of Israel was almost undoubtedly a little below the eastern summit of the ridge. It is "a terrace of natural rock," which commands a fine view of the plains and lakes and the hills of Galilee, and the windings of the Kishon, with Jezreel glimmering in the far distance under the heights of Gilboa. The remains of an old and massive, square structure are here visible, called El Muhrakkah, "the burning," or "the sacrifice," perhaps the site of Elijahs altar. Under the ancient olives still remains the round well of perennial water from which, even in the drought, the Prophet could fill the barrels which he poured over his sacrifice. Elijahs grotto is pointed out in the Church of the Convent, and another near the sea. In the region known as "the garden of Elijah" are found the geodes and septaria- stones and fossils which assume the aspect, sometimes of loaves of bread, sometimes of watermelons and olives, and are still known as "Elijahs fruits." The whole mountain murmurs with his name. He became in local legend the oracular god Carmelus, whose "altar and devotion" drew visitors no less illustrious than Pythagoras and Vespasian to visit the sacred hill.
Here, then, at early dawn the Prophet of Jehovah, in his solitary grandeur, met the four hundred and fifty idolatrous priests and their rabble of attendant fanatics in the presence of the half-curious king and the half-apostate people. He presented the oft-repeated type of Gods servant alone against the world. Most rarely is it otherwise. They who speak smooth things and prophesy deceits may always live at ease in amicable compromise with the world, the flesh, and the devil. But the Prophet has ever to set his face as a flint against tyrants, and mobs and false prophets, and intriguing priests, and all who daub tottering walls with untempered mortar, and all who, in days smooth and perilous, softly murmur, "Peace, peace, when there is no peace." So it was with Noah in the days of the deluge; so with Amos and Hosea and the later Zechariah; so with Micaiah, the son of Imlah; so with Isaiah, mocked as a babbler by the priests at Jerusalem, and at last sawn asunder; so with Jeremiah, struck in the face by the priest Pashur, and thrust into the miry dungeon, and at last murdered in exile; so with Zechariah, the son of Jehoiada, whom they slew between the porch and the altar. Nor has it been less so since the earliest dawn of the New Dispensation. Of John the Baptist the priests and Pharisees said, "he has a devil," and Herod slew him in prison. All, perhaps, of the twelve Apostles were martyred. Paul, like the rest, was intrigued against, thwarted, hated, mobbed, imprisoned, hunted from place to place by the world, the Jews, and the false Christians. Treated as the off-scouring of all things, he was at last contemptuously beheaded, in utter obscurity. Similar fates befell many of the best and greatest of the Fathers. Ignatius, Polycarp, Justin, were slain by wild beasts and by fire. Origens life was one long martyrdom, mostly at the hands of his fellow-Christians. Did not Athanasius stand against the world? What needs it to summon from the prison or the stake the mighty shades of Savonarola, of Huss, of Jerome of Prague, of the Albigenses and Waldenses, of the myriad victims of the inquisition, of those who were burnt at Smithfield and Oxford, of Luther, of Whitfield? Did Christ mean nothing when He said, among His first beatitudes, "Blessed are ye when all men shall revile you, and persecute you, and say all manner of evil against you falsely for My sake and the gospels"? Was it mere accident and metaphor when He said, "Ye are of the world, and therefore the world cannot hate you; but Me it hateth"; and, "If they have called the Master of the house Beelzebub, much more them of His household"? Which of His best and purest sons, from the first Good Friday down to this day, has ever passed through life unpersecuted of slanderous tongues? Has the nominal Church ever shown any more mercy to saints than the sneering and furious world? What has sustained Christs hated ones? What but that confidence towards God which lives among those whose heart condemns them not? What but the fact that "they could turn from the storm without to the approving sunshine within"? "See" it has been said, "he who builds on the general esteem of the world builds, not on the sand, but, which is worse, upon the wind, and writes the title-deeds of his hope upon the face of a river." But when a man knows that "one with God is always in a majority," then his loneliness is changed into the confidence that all the ten thousand times ten thousand of Heaven are with him. "His banishment becomes his preferment, his rags his trophies, his nakedness his ornament; and so long as his innocence is his repast, he feasts and banquets upon bread and water."
And so,
Among the faithless, faithful only he;
Among innumerable false, unmoved,
Unshaken, unseduced, unterrified.
Elijah fearlessly stood alone, while all the world confronted him with frowning menace. The coward sympathies of the neutrals who face both ways may have been with him, but the multitude of such Laodiceans wink at wrong, and from love of their own ease do not, and dare not, speak. God only was the protector of Elijah, and in himself alone was all his state, as in his garment of hair he approached the people and confronted the idolatrous priests in all the gorgeousness of Baals vestry. He, like his great predecessor Moses, was the champion of moral purity, of the national faith, of religious freedom, and simplicity, of the immediate access of man to God; they were the champions of fanatical and unhallowed religionism, of usurping priestcraft, of unnatural self-abasements, of persecuting despotism, of licentious and cruel rites. Elijah was the deliverer of his people from a hideous and polluted apostasy which, had he not prevailed that day would have obliterated their name and their memory from the annals of the nations. That he was a genuine historic character-a prophet of Divine commission and marvelous power-cannot for a moment be doubted, however impossible it may now be in every incident to disentangle the literal historic facts from the poetic and legendary emblazonment which those facts not unnaturally received in the ordinary recollection of the prophetic schools. Throughout the great scene which followed, his spirit was that of the Psalmist: "Though a host of men should encamp against me, yet will not my heart be afraid"; that of the "servant of the Lord" in Isaiah: "He hath made my mouth like a sharp sword, and in his quiver hath He hid me."
His first challenge was to the people. "How long," he asked, "do ye totter between two opinions? If Jehovah be God, follow Him; but if Baal, follow him."
Awestruck and ashamed the multitude kept unbroken silence. Doubtless it was, in part, the silence of guilt. They knew that they had followed Jezebel into the cruelties of Baal-worship, and the forbidden lusts which polluted the temples of the Asherah. Puritanism, simplicity, spirituality of worship involves a strain too great and too lofty for the multitude. Like all Orientals, like the Negroes of America, like most weak minds, they loved to rely on a pompous ritual and a sensuous worship. It is so easy to let these stand for the deeper requirements which lie in the truth that "God is a spirit, and they that worship Him must worship Him in spirit and in truth."
Receiving no answer to his stern question, Elijah laid down the conditions of the contest. "The prophets of Baal," he said, "are four hundred and fifty: I stand alone as a prophet of Jehovah. Let two bullocks be provided for us; they shall slay and dress one, and lay it on wood, but-for there shall be no priestly trickeries today-they shall put no fire under. I, though I be no priest, will slay and dress the other, and lay it on wood, and put no fire under. Then let all of you, Baal-priests and people if you will, cry to your idols; I will call on the name of Jehovah. The God that answereth by fire let him be God."
No challenge could be fairer, for Baal was the Sun-god; and what god could be more likely to answer by fire from that blazing sky? The deep murmur of the people expressed their assent. The Baal priests were caught as in a snare. Their hearts must have sunk within them; his did not. Perhaps some of them believed sufficiently in their idol to hope that, were he demon or deity, he might save himself and his votaries from humiliation and defeat; but most of them must have been seized with terrible misgiving, as they saw the assembled people prepared to wait with Oriental patience, seated on their abbas on the sides of that natural amphitheatre, till the descending flame should prove that Baal had heard the weird invocation of his worshippers. But since they could not escape the proposed ordeal, they chose, and slew, and dressed their victim. From morning till noon-many of them with wildly waving arms, others with their foreheads in the dust-they upraised the wild chant of their monotonous invocation, "Baal, hear us! Baal, hear us!" In vain the cry rose and fell, now uttered in soft appealing murmurs, now rising into passionate entreaties. All was silent. There lay the dead bullock putrescing under the burning orb which was at once their deity and the visible sign of his presence. No consuming lightning fell, even when the sun flamed in the zenith of that cloudless sky. There was no voice nor any that answered.
Then they tried still more potent incantations. They began to circle round the altar they had made in one of their solemn dances to the shrill strains of pipe and flute. The rhythmic movements ended in giddy whirls and orgiastic leapings which were a common feature of sensuous heathen worship; dances in which like modern dervishes, they bounded and yelled and spun round and round till they fell foaming and senseless to the ground. The people looked on expectant, but it was all in vain.
Hitherto the Prophet had remained silent, but now when noon came, and still no fire descended, he mocked them. Now, surely, if ever, was their time! They had been crying for six long hours in their vain repetitions and incantations. Surely they had not shouted loud enough! Baal was a god; some strange accident must have prevented him from hearing the prayer of his miserable priests. Perhaps he was in deep meditation, so that he did not notice those frantic appeals; perhaps he was too busy talking to some one else, or was on a journey somewhere; or was asleep and must be awakened; or, he added with yet more mordant sarcasm, and in a gibe which would have sounded coarse to modern ears, perhaps he had gone aside for a private purpose. He must be called, he must be aroused; he must be made to hear.
Such taunts addressed to this multitude of priests in the hearing of the people, whom they desired to dupe or to convince, drove them to fiercer frenzy. Already the westering sun began to warn them that their hour was past, and failure imminent. They would not succumb without trying the darker sorceries of blood and self-mutilation, which were only resorted to at the most dread extremities. With renewed and redoubled yells they offered on their altar the blood of human sacrifice, stabbing and gashing themselves with swords and lances, till they presented a horrid spectacle. Their vestments and their naked bodies were besmeared with gore as they whirled round and round with shriller and more frenzied screams. They raved in vain. The shadows began to lengthen. The hour for the evening Minchah, the evening meal-offering, and oblation of flour and meal, salt and frankincense, drew near. It was already "between the two evenings." They had continued their weird invocations all through the burning day, but there was not any that regarded. There lay the dead bullock on the still fireless altar; and now their Tyrian Sun-god, like the fabled "Hercules," was but burning himself to death on the flaming pyre of sunset amid the unavailing agony of his worshippers.
Then Elijah bade the sullen and baffled fanatics to stand aside, and summoned the people to throng round him. There was nothing tumultuous or orgiastic in his proceedings. In striking contrast with the four hundred and fifty frantic sun-worshippers, he proceeded in the calmest and most deliberate way. First, in the name of Jehovah, he repaired the old bamah-the mountain-altar, which probably Jezebel had broken down. This he did with twelve stones, one for each of the tribes of Israel. Then he dug a broad trench. Then, when he had prepared his bullock, in order to show the people the impossibility of any deception, such as are common among priests, he bade them drench it three times over with four barrels of water, from the still-existent spring, and, not content with that, he filled the trench also with water. Lastly at the time of the evening oblation he briefly offered up one prayer that Jehovah would make it known this day to His backsliding people that He, not Baal, was the Elohim of Israel. He used no "much speaking"; he did not adopt the dervish yells and dances and gashings which were abhorrent to God, though they appealed so powerfully to the sensuous imaginations of the multitude. He only raised his eyes to heaven, {1Ki_18:36} and cried aloud in the hush of expectant stillness:-
"Jehovah, God of Abraham, of 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. Hear me, Jehovah, hear me. That this people may know that Thou, Jehovah, art God, And that Thou hast turned their heart back again."
The prayer, with its triple invocation of Jehovahs name, and its seven rhythmic lines, was no sooner ended than down streamed the lightning, and consumed the bullock and the wood, and shattered the stones, and burnt up the dust, and licked up the water in the trenches; and, with one terror-stricken impulse, the people all prostrated themselves on their faces with the cry, "Yahweh-hoo-ha-Elohim. Yahweh-hoo-ha-Elohim!" "The Lord, He is God; the Lord, He is God!"-a cry which was almost identical with the name of the victorious prophet Elijahu-"Yah, He is my God."
The magnificent narrative in which the interest has been wound up to so high a pitch, and expressed in so lofty a strain of imaginative and dramatic force, ends in a deed of blood. According to Josephus, the people, by a spontaneous movement, "seized and slew the prophets of Baal, Elijah exhorting them to do so." According to the earlier narrative, Elijah said to the people: "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 with the sword." It is not necessarily meant that he slew them with his own hand, though indeed he may have done so, as Phinehas sacrificed Jephthahs daughter, and Samuel hewed Agag in pieces before the Lord. His moral responsibility was precisely the same in either case. We are not told that he had any commission from Jehovah to do this, or was bidden thereto by any voice of the Lord. Yet in those wild days-days of ungovernable passions and imperfect laws, days of ignorance which God winked at-it is not only perfectly probable that Elijah would have acted thus, but most unlikely that his conscience reproached him for doing so, or that it otherwise than approved the sanguinary vengeance. It was the frightful lex talionis, which was spoken "to them of old time," and which inflicted on the defeated what they would certainly have inflicted on Elijah had he not been the conqueror. The prophets of Baal indirectly, if not directly, had been the cause of Jezebels persecution of the prophets of the Lord. The thought of pity would not occur to Elijah any more than it did to the writer, or writers, of Deuteronomy, perhaps, long afterwards, who commanded the stoning of idolaters, whether men or women. {Deu_13:6-9; Deu_17:2-4} The massacre of the priests accorded with the whole spirit of those half-anarchic times. It accords with that Elijah-spirit of orthodox fanaticism, which, as Christ Himself had to teach to the sons of thunder, is not His spirit, but utterly alien from it. If, perhaps two centuries later, the savage deed could be recorded, and recorded with approval, by this narrator from the School of the Prophets in these superb eulogies of his hero; if so many centuries later the disciple whom Jesus loved, and the first martyr-apostle could deem it an exemplary deed; in centuries later, it could be appealed to as a precedent by Inquisitors with hearts made hard as the nether millstone by bigoted and hateful superstition; if even Puritans could be animated by the same false hallowing of ferocity; how can we judge Elijah, if, in dark unilluminated early days, he had not learnt to rise to a purer standpoint? To this day the names about Carmel shudder, as it were, with reminiscence of this religious massacre. There is El Muhrakkah "the place of burning"; there is Tel-el-Kusis, "the hill of the priests"; and that ancient river, the river Kishon, which had once been choked with the corpses of the host of Sisera, and has since then been incarnadined by the slain of many a battle, is-perhaps in memory of this bloodshed most of all-still known as the Nahr-el-Mokatta, or "the stream of slaughter." What wonder that the Eastern Christians in their pictures of Elijah still surround him with the decapitated heads of these his enemies? To this day the Moslim regard him as one who terrifies and slays.
But though the deed of vengeance stands recorded, and recorded with no censure, in the sacred history, we must-without condemning Elijah, and without measuring his days by the meting-rod of Christian mercy-still unhesitatingly held fast the sound principle of early and as yet uncontaminated Christianity, and say, as said the early Fathers, Violence is a thing hateful to the God of love.
Even Christians, and that down to our own day, have abused the example of Elijah, and asked, "Did not Elijah slaughter the priests of Baal?" as a proof that it is always the duty of States to suppress false religion by violence. Stahl asked that question when he preached before the Prussian court at the Evangelical Conference at Berlin in 1855, adding the dreadful misrepresentation that "Christianity is the religion of intolerance, and its kernel is exclusiveness." Did these hard-spirits never consider Christs own warning? Did they wholly forget the prophecy that "He shall not strive nor cry, neither shall His voice be heard: in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory, and in His name shall the Gentiles hope?" {Mat_12:19-20; Isa_42:2-3; Eze_34:16} Calvin reproved Rene, Duchess of Ferrara, for not approving of the spirit of the imprecatory psalms. He said that this was "to set ourselves up as superior to Christ in sweetness and humility"; and that "David even in his hatreds is an example and type of Christ." When Cartwright argued for the execution of the heretics he said: "If this be thought savage and intolerant, I am content to be so with the Holy Ghost." Far wiser is the humble minister in Old Mortality, when he withstood Balfour of Burleigh, in the decision to put to the sword all the inhabitants of Tillietudlem Castle. "By what law," asks Henry Morton, "would you justify the atrocity you would commit? If thou art ignorant of it," said Balfour, "thy companion is well aware of the law which gave the men of Jericho to the sword of Joshua, the son of Nun." "Yes," answered the divine, "but we live under a better dispensation, which instructeth us to return good for evil, and to pray for those who despitefully use us and persecute us."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
Alexander MacLaren 1905 · Public Domain On v25 1 Kings
1 Kings
THE TRIAL BY FIRE
Read full note →
1Ki 18:25 - 1Ki 18:39.
The place, the purpose, and the actors in this scene, make it among the grandest in history. A nation, with its king, has come together, at the bidding of one man, to settle no less a question than whom they shall worship. There, on the slope of Carmel, with the brassy heaven gleaming hard and dry above them, and the yellow, burnt-up plain of Jezreel at their feet, the expectant people stand. The assembly was a singular proof of Elijah’s ascendency; for Ahab’s bluster had sunk, cowed in his presence, and he had meekly done the prophet’s bidding in summoning ‘all Israel’ and the eight hundred and fifty Baal and Asherah prophets, for an unexplained purpose. The false priests would come unwillingly; but they came.
Then Elijah takes the command, and, though utterly alone, towers above the crowd in the courage of his undaunted confidence in his message. His words have the ring of authority as he rebukes indecision, and calls for a clear adhesion to Baal or Jehovah. If the people had answered, the trial by fire would have been needless. But their silence shows that they waver, and therefore he makes his proposal to them.
Note that the priests are not consulted, nor is Ahab. The former would have had some excuse for shirking the sharp issue; but the people’s assent forced them to accept the ordeal,-reluctantly enough, no doubt.
I. The vain cries to a deaf God. It is strange that one of the parties to the test has power to determine its conditions, especially as Elijah’s prophetic authority was one of the things in dispute; but it is a sign of the magnetic power which one bold man with absolute confidence in his own convictions exercises over men. The Baal prophets are given every advantage in priority of action. Error is best unmasked by being allowed free opportunity to do its best; for the more favourable the circumstances of trial, the more signal the defeat. God’s servants must never be suspected of unfair tricks in their controversy with error. They can afford to let it try first. Notice the substitution of ‘your god,’ in the Revised Version, for ‘your gods’ in the Authorised Version. That is obviously right; for the only question was about one god,-namely, Baal.
So, in the early morning, with all the people gazing at them, the Baal priests or prophets begin their attempt. It was easy to prepare the sacrifice, and lay it on the altar,-though, no doubt, it was done sullenly, with foreboding of the coming exposure. The whole account of the wild invocations of the priests may suggest some of the characteristics of idolatry, and touch our hearts with pity, as well as with the sense of its absurdity, which animated Elijah’s mockery.
Note, then, the vivid picture, in 1Ki 18:27, of the long hours of vain crying. On the one hand, we hear the wild chorus echoing among the rocks; on the other, we feel the dead silence in the heavens.
The monotonous and almost mechanical repetition of the invocation, prolonged till the syllables have no meaning to the yelling crowd, is characteristic of the frenzied excitement so common in idolatry. To call such howlings prayer, degrades the name. They are the very opposite of that sacred communion of a believing soul with the God whom it knows, trusts, and beseeches with submission. Neither knowledge nor trust is in these shrieks, which seek to propitiate the stern god by repeating his name as a kind of charm. Heathenism has no true prayer. Wild cries and passionate desires, flung upwards to an unloved god, are not prayer; and that solace and anchor of the troubled soul is wanting in all the dreary lands given up to idolatry.
The melancholy persistence of the unanswered cries may stand as a symbol of the tragic obstinacy with which their devotees cling to their vain gods,-a rebuke to us with a more enlightened faith. The silence, which was the only answer, is put in strong contrast with the continuous roar of the four hundred and fifty,-so long and loud the hoarse cries here, so unmoved the stillness in the careless heaven. That, too, is typical of heathenism, which is sad with unavailing cries and ignorant of answers to any. As the day wore on, and the voices grew hoarse, and hope declined, more violent bodily exercise was resorted to, and the shouting crowd danced {or, perhaps, as the margin says, ‘limped,’-a picturesque and contemptuous word for the grotesque contortions around the altar}, as if that might bring the answer. That again is a feature common to all heathenism. No wonder that Elijah’s scorn broke forth vehemently at such a sight. Noon was the hour of the sun’s greatest power, and, since Baal was probably a solar deity, it was the hour when, if ever, he would spare one of his abundant fiery beams to light the pyre. So Elijah’s taunts came just when they were most biting, and none can say that they were undeserved. His fiery zeal and his naturally stern character broke out in the bitter irony with which he imagines a variety of undignified positions for Baal.
Sarcasm is not the highest weapon, and the ‘spirit of Elijah’ is not the spirit of Jesus; but the exposure of the absurdity of idolatry is legitimate, and even ridicule may have its place in pricking wind-distended bladders. A man throttling a serpent may be excused using anything that comes handy for the purpose. But, at the same time, the right attitude for us as Christians in the presence of that awful fact of idolatry, is neither contempt nor scientific curiosity, but pity deep as Christ’s, and earnest resolve to help our darkened brethren. The taunts stirred to fiercer excitement and more extravagant acts, as ridicule is wont to do, and therein proves itself an unreliable instrument of controversy. Laughing at a man generally makes him more obstinate. The priests answered Elijah by savagely gashing their half-naked bodies with knives and lances,-a ready way to make blood come, but not to bring fire. The frenzy became wilder as the day declined, and at last, covered with blood, hoarse with shouting, panting with their gymnastics, they ‘prophesied,’ having wrought themselves into that state of excitement in which incoherent rhapsodies burst from their lips. What a scene to call worship! That is what millions of men are ready to practise to-day. And all the while there is no voice, no answer, no care for them, in the pitiless sky. The very genius of idolatry is set before us in that tumultuous crowd on Carmel.
II. The sacrifice of faith and the answer by fire. We pass from a scene of wild commotion into an atmosphere of sacred calm in 1Ki 18:30. The contrast is striking. The fiery fervours of the day are past, and the sun is sinking behind the top of Carmel, and there is much to do before it sets. Elijah with his own hands, as would appear, repairs a ruined altar among the woods. Probably it had been erected for secret worship of Jehovah by some faithful amid the national apostasy, when access to Jerusalem was forbidden them, and had been destroyed by Ahab in his crusade against Jehovah worshippers. The selection of the twelve stones was symbolical of the unbroken unity of the nation, and was Elijah’s protest against the very existence of the Northern kingdom, and its assumption of the name of ‘Israel’ The writer explains what was meant, when he reminds us that Israel was the name given to Jacob, and therefore, as he would have us infer, was the common property of all his descendants. Judah was a part of Israel, and Israel should be an undivided whole, uniting in all its tribes in bringing offerings to Jehovah.
It was a daring thing to do before Ahab’s face; but the weak king was, for the time, subjugated by the imperious will and courage of Elijah. The building of the altar, with its mute witness to God’s purpose, would touch some hearts in the gazing, silent crowd. The next step was, of course, meant to make the miracle more conspicuous by drenching everything with water, probably brought, even in that drought, from the perennial fountain near at hand. Perhaps, too, the number of barrels was intended, again, as symbolical of the twelve tribes.
One can fancy the wonder and eagerness of the people, and the dark frowns of the baffled and exhausted Baal priests, as they gradually came out of their frenzy, and knew that they had lost their opportunity. The tranquil though earnest prayer of the prophet is in sharpest contrast with the meaningless bellowings to Baal. Note in it the solemn invocation. The great Name, which all listening to him had deposed from rule over them, is set in the front; and the ancestral worship, as well as the divine gifts and dealings with the patriarchs, is pleaded with God as the reason for His answer now. The name of ‘Israel’ instead of the more common ‘Jacob,’ has the same force as in 1Ki 18:31.
Note the substance of the petitions. The deepest desire of a truly devout soul is that God would make His name known. Zeal for God’s honour and love for men who have gone astray from Him, conspire to make that the head and front of His true servant’s prayers. It is God, not his own credit, about which Elijah thinks first. For himself, all that he desires is to be known as an obedient servant, and as not having done anything at the bidding of his own will or judgment, but in accordance with the all-commanding Voice.
Clearly we must suppose that in all the ordering of this sublime trial by fire, Elijah had been acting ‘at Thy word,’ even though we have no other record of the fact. He had no right to expect an answer unless he had been bidden to propose the test. God will honour the drafts which He bids us draw on Him; but to suspend our own or other people’s faith in Him, on the issue of some experiment whether He will answer prayers, is not faith, but rash presumption, unless it is in obedience to a distinct command. Elijah had such a command, and therefore he could ask God to vindicate his action, and to prove that he was God’s servant. His last petition is beautiful, both in its consciousness of power with God and recognition of his place as a prophet, and in its lowly subordination of all personal aims to the restoration of Israel to the true worship. He asks, with reiteration which is earnestness and faith, and therefore the sharpest contrast to the mechanical repetition by Baal’s priests, that God would hear him; but his sole object in that prayer is, not that his name may be exalted as a prophet, or that any good may come to him, but that the blinded eyes may be opened, and the hearts, that have been so sadly led astray, be brought back to the worship of their fathers’ God.
The whole brief prayer, in its calm confidence; its adoring recognition of the name and past dealings of Jehovah as the ground of trust; its throbbing of earnest desire for the manifestation of His character before men; its consciousness of personal relation to God, which humbles rather than puffs up; its beseeching for an answer, and its closing petition, which comes round again to its first, that men may know God, and fasten their hearts on Him,-may well stand as a pattern of prayer for us.
The short prayer of faith does in a moment what all the long day of crying could not do. The language in which the answer is described emulates the rapidity of the swift tongues of fire which licked up sacrifice, altar, and water. They were the tokens of acceptance, reminding of the consuming of the first sacrifices in the Tabernacle, and, like them, inaugurating a new beginning of the worship of God. The burning of the altar, as well as of the sacrifice, expressed the acceptance of the people whom it, by its twelve stones, symbolised. And the people, on their part, were-for the time, at all events-swept away by the miracle, and by the force of the prophet’s example and authority. Short-lived their faith may have been, as certainly it was superficial; but the fire had for the time melted their hearts, and set them flowing in the ancient channels of devotion. The faith that is founded on miracle may be deepened into something better; but unless it is, it speedily dies away. The faith that is due to the influence of some strong personality may lead on to an independent faith, based on personal experience; but, unless it does, it too will perish.
We may find a modern reproduction of the test of Carmel in the impotence of all other schemes and methods of social and spiritual reformation and the power of the Gospel. In it and its effects God answers by fire. Let the opposers, who are so glib in demonstrating the failure of Christianity, do the same with their enchantments, if they can.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v21 Elijah Slays the Prophets of Baal
Elijah Slays the Prophets of Baal
v. 21. And Elijah came unto all the people, as they were assembled in a convenient place on the southeastern slopes of Mount Carmel, and said, How long halt ye between two opinions, being of a double mind, trying to harmonize the worship of Jehovah and that of Baal? If the Lord be God, follow Him; but if Baal, then follow him. This same argument is applicable to the unionistic tendencies of our day, no matter in what connection they crop out, for all such efforts to harmonize truth and falsehood are an abomination to the Lord. And the people answered him not a word, their silence conceding the actual antagonism between the two religions.
Read full note →
v. 22. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord, all the rest having been either murdered or caused to cease preaching; but Baal’s prophets are four hundred and fifty men. The priests of Astarte had apparently not appeared, having a presentiment of harm which would surely befall them if they attended this great assembly.
v. 23. Let them therefore give us two bullocks, in order that the issue might be publicly decided; and let them, the priests of Baal, 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;
v. 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. Since sacrifice was the chief expression of worship at that time, this form of deciding the issue was chosen, and since the priests of Baal were given the first opportunity to test the truth of their religion and also their choice of bullocks, it was practically impossible for them to refuse without immediately branding their religion as a huge fraud. And all the people answered and said, It is well spoken. The proposal and the test seemed altogether fair to them.
v. 25. And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many, he did not intend to crowd forward, but wanted to give them every advantage; and call on the name of your gods, but put no fire under.
v. 26. And they took the bullock which was given them, and they dressed it, which included the proper dissecting of the members according to the requirements of the ritual, and called on the name of Baal from morning, when the meeting opened, even until noon, saying, O Baal, hear us, literally, "hearken unto us," answer us. But there was no voice, nor any that answered, literally, "And not was there a voice, and not was there an answerer. " And they leaped upon the altar which was made, they began a sacrificial dance with a reeling movement.
v. 27. And it came to pass at noon that Elijah mocked them and said, Cry aloud; for he is a god, that is, in their opinion; either he is talking, engaged in deep meditation, or he is pursuing, having stepped out for a few minutes, or he is in a journey, or peradventure he sleepeth and must be awaked. This was holy derision and irony, for it is altogether in order, in given circumstances, to ridicule the hollowness and insufficiency of unbelief and false religions.
v. 28. And they, with whom the outcome of the affair was now a matter of the greatest seriousness, cried aloud and cut themselves after their manner with knives and lancets, with swords and sharp lances, for they now tried a weapon-dance, till the blood gushed out upon them, all with the idea of compelling their idol to answer their frantic appeals.
v. 29. And it came to pass, when midday was past and they prophesied until the time of the offering of the evening sacrifice, about three o’clock in the afternoon, that there was neither voice, nor any to answer, nor any that regarded, all their efforts received not the slightest recognition or attention from the idol in whom they trusted.
v. 30. And Elijah said unto all the people, Come near unto me, he wanted them to be witnesses of the events which were about to take place. And all the people came near unto ’him. And he repaired the altar of the Lord that was broken down, this being one of the heights where sacrifices to Jehovah had formerly been made.
v. 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, he wanted to declare, at this time, that it was really the twelve tribes which constituted the Lord’s people, and that they should remain united in the worship of Jehovah;
v. 32. and with the stones, on the foundation of the former altar, he built an altar in the name of the Lord, where Jehovah was to reveal Himself as the one true God. And he made a trench about the altar, a ditch to receive the water which he intended to be poured upon the sacrifice, as great as would contain two measures of seed, that is, he had the people dig out as much soil as would have been needed to hold two measures of seed, if this had been sown there.
v. 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, large pails, with water, and pour it on the burnt sacrifice and on the wood.
v. 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.
v. 35. And the water ran round about the altar, covering and soaking everything thoroughly; and he filled the trench also with water, as it ran down from the altar. Altogether, the measures adopted by Elijah would prevent any suspicion of fraud.
v. 36. And it came to pass at the time of the offering of the evening sacrifice that Elijah, the prophet, came near, approaching closely to the altar, and said, Lord God of Abraham, Isaac, and of Israel, the God of the nation’s ancestors, 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; for he had not acted in his own cause or interest, but only in behalf and for the honor of the Lord, at whose command all this was performed.
v. 37. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again, that which was about to happen should result in their conversion to the true God.
v. 38. Then the fire of the Lord fell, as when the Tabernacle was dedicated, Lev 9:24, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, that in the spaces between the stones, and licked up the water that was in the trench. It was a miraculous fire, one, moreover, which exceeded any ordinary fire in intensity.
v. 39. And when all the people saw it, they fell on their faces, in reverent awe and in terror; and they said, The Lord, He is the God; the Lord, He is the God! An overpowering impression had been made upon them, and the confession that Jehovah was the one and only true God came from full conviction.
v. 40. And Elijah said unto them, Take the prophets of Baal, lay hold on them quickly; let not one of them escape. And they took them; and Elijah brought them down to the brook Kishon, which flows at the foot of Mount Carmel, and slew them there. It was the judgment of God upon the false prophets and their soul-destroying doctrines. While the kingdom of God is no longer built and maintained by external force, God still shows by an occasional extraordinary punishment upon blasphemers that He is the only true, the living God, and that there is none beside Him.
v. 41. And Elijah said unto Ahab, who was also present at this great meeting, Get thee up, eat and drink, he could once more be of good cheer; for there is a sound of abundance of rain. The prophet heard the noise of the approaching storm before there was a cloud in the sky.
v. 42. So Ahab went up to eat and to drink, to refresh himself after the anxiety of the last days. And Elijah went up to the top of Carmel, to a promontory which offered a view of the sea; and he cast himself down upon the earth, and put his face between his knees, in an attitude of the most earnest, importunate prayer,
v. 43. and said to his servant, Go up now, look toward the sea, where the storm-clouds would be visible at once. And he went up, and looked, and said, There is nothing. And he said, Go again seven times, again and again, for the rain must surely come.
v. 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, knowing that this cloud would bring the expected rain, said, Go up, say unto Ahab, whose tent was probably pitched among the crags, Prepare thy chariot and get thee down that the rain stop thee not.
v. 45. And it came to pass in the mean while, while Ahab got ready to return to his home, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel, evidently his summer residence.
v. 46. And the hand of the Lord was on Elijah, imparting to him supernatural strength; and he girded up his loins, to make traveling easier, and ran before Ahab, as a faithful servant ready to stand at his side in removing the curse of idolatry from the country, to the entrance of Jezreel, this run of some seventeen miles being in itself an unusual feat. Note: A nation’s weal and woe, blessing and curse, depends upon its relation to the true God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20, 22, 25, 27, 30, 33, 36, 38 sent word to ... and gathered
sent word to ... and gathered
"Word" represents Ahab's message and is also a metonym for the messenger who delivered the message. This is a common statement used with the meaning understood. AT: "sent a message to ... and gathered" or "sent a messenger to summon ... to gather" (See: Synecdoche and Metonymy and Idiom)
Read full note →
How long will you keep changing your mind?
Elijah asks this question to urge the people to make a decision. This question can be written as a statement. AT: "You have been indecisive for long enough." (See: Rhetorical Question)
did not answer him a word
"did not say anything" or "were silent"
translationWords
people group
prophet
Elijah
mind
God
word
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21, 22, 23, 27, 28, 31, 33, 36, 37, 38 18:21 The Hebrew word translated waver means “to be…
18:21 The Hebrew word translated waver means “to be lame” or “to limp.” Elijah compared the people’s hobbling between the worship of the Lord and of Baal to a person who limps awkwardly from one foot to the other. Elijah may have also been referring to the ritual dance performed by Baal’s prophets as they attempted to gain the storm-god’s attention (18:26).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.