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.
Parallel Translations
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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.
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And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word.
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And Elijah came near unto all the people, and said: 'How long halt ye between two opinions? if the LORD be God, follow Him; but if Baal, follow him.' And the people answered him not a word.
Cross-references (22)
Passages linked to 1 Kings 18:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 6:24 “No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can’t serve both God and Mammon.
- Joshua 24:15 If it seems evil to you to serve Yahweh, choose today whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve Yahweh.”
- 1 Corinthians 10:21-22 You can’t both drink the cup of the Lord and the cup of demons. You can’t both partake of the table of the Lord and of the table of demons. Or do we provoke the Lord to jealousy? Are we stronger than he?
- 2 Corinthians 6:14-16 Don’t be unequally yoked with unbelievers, for what fellowship do righteousness and iniquity have? Or what fellowship does light have with darkness? What agreement does Christ have with Belial? Or what portion does a believer have with an unbeliever? What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, “I will dwell in them and walk in them. I will be their God and they will be my people.”
- 1 Samuel 7:3 Samuel spoke to all the house of Israel, saying, “If you are returning to Yahweh with all your heart, then put away the foreign gods and the Ashtaroth from among you, and direct your hearts to Yahweh, and serve him only; and he will deliver you out of the hand of the Philistines.”
- 2 Kings 17:41 So these nations feared Yahweh, and also served their engraved images. Their children did likewise, and so did their children’s children. They do as their fathers did to this day.
- Revelation 3:15-16 “I know your works, that you are neither cold nor hot. I wish you were cold or hot. So, because you are lukewarm, and neither hot nor cold, I will vomit you out of my mouth.
- Deuteronomy 4:35 It was shown to you so that you might know that Yahweh is God. There is no one else besides him.
- Zephaniah 1:5 those who worship the army of the sky on the housetops, those who worship and swear by Yahweh and also swear by Malcam,
- Psalms 100:3 Know that Yahweh, he is God. It is he who has made us, and we are his. We are his people, and the sheep of his pasture.
- Romans 6:16-22 Don’t you know that when you present yourselves as servants and obey someone, you are the servants of whomever you obey; whether of sin to death, or of obedience to righteousness? But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching to which you were delivered. Being made free from sin, you became bondservants of righteousness. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. For when you were servants of sin, you were free from righteousness. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. But now, being made free from sin and having become servants of God, you have your fruit of sanctification and the result of eternal life.
- Joshua 24:23-24 “Now therefore put away the foreign gods which are among you, and incline your heart to Yahweh, the God of Israel.” The people said to Joshua, “We will serve Yahweh our God, and we will listen to his voice.”
- 1 Kings 18:39 When all the people saw it, they fell on their faces. They said, “Yahweh, he is God! Yahweh, he is God!”
- 2 Chronicles 33:13 He prayed to him; and he was entreated by him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that Yahweh was God.
- Genesis 24:50 Then Laban and Bethuel answered, “The thing proceeds from Yahweh. We can’t speak to you bad or good.
- Genesis 44:16 Judah said, “What will we tell my lord? What will we speak? How will we clear ourselves? God has found out the iniquity of your servants. Behold, we are my lord’s slaves, both we and he also in whose hand the cup is found.”
- Exodus 5:1-2 Afterward Moses and Aaron came, and said to Pharaoh, “This is what Yahweh, the God of Israel, says, ‘Let my people go, that they may hold a feast to me in the wilderness.’ ” Pharaoh said, “Who is Yahweh, that I should listen to his voice to let Israel go? I don’t know Yahweh, and moreover I will not let Israel go.”
- 1 Chronicles 17:26 Now, Yahweh, you are God, and have promised this good thing to your servant.
- Matthew 22:12 and he said to him, ‘Friend, how did you come in here not wearing wedding clothing?’ He was speechless.
- Matthew 22:34 But the Pharisees, when they heard that he had silenced the Sadducees, gathered themselves together.
- Matthew 22:36 “Teacher, which is the greatest commandment in the law?”
- Luke 6:13 When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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Geneva Bible translators 1599 · Public Domain 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 1Ki 18:21 And Elijah came unto all the people,…
1Ki 18:21 And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD [be] God, follow him: but if Baal, [then] follow him. And the people answered him not a word.
Ver. 21. How long halt ye between two opinions?] Being as soon of this, and as soon of that; uncertain of either, unconstant to either; flying, like birds, off one bough on to another, as the Hebrew word {a} here used properly signifieth, waving as top branches, and wavering "like a wave of the sea driven with the wind and tossed." {Jas 1:6} Such "a double-minded man," saith that apostle, {Jas 1:8} "is unstable in all his ways"; - Ecebolius, for instance, the late archbishop of Spalato; Baldwin, of whom Beza saith that he had religionem ephemeram, for each day a new religion; {b} Henry IV of France, whom Ravilliac stabbed, as himself confessed, because he was of two religions; and sundry of our sectaries with their Dies diem doces, which was once one of the sceptical marks of the Arminians, but now of our new-lighted men: surely, saith one, such a generation of moon-calves {One born with undeveloped brain; a congenital idiot; a born fool.} hardly ever appeared in the world, utpote quos molendini instar quovis doctrinae vento, circumagitat diabolus, the devil wherrying and whirling them about, as a mill "with every wind of doctrine."
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If the Lord be God, follow him.] Less hateful to God are they that serve him not at all, than they that serve him with a rival. If God be God, follow him, said Mr Bradford, martyr, in one of his letters: if the mass be God, let him that will see it, hear, and be present at it, and go to the devil with it. {c}
And the people answered him not a word.] Baal’s worshippers, self-condemned, could not plead for him: those that followed the Lord durst not speak for fear of Ahab and Jezebel. Many such cold friends religion hath now-a-days.
{a} הסעפים.
{b} Hos Cyprianus appellat palpatores temporum, in levitate tantum constantes.
{c} Act. and Mon.
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 How long halt ye between two opinions? why do…
How long halt ye between two opinions? why do you not make straight paths with your feet? as the phrase is, Heb 12:13; why do you walk so lamely and unevenly, being so unsteady in your opinions and practices, and doubting whether it is better to worship God or Baal?
If the Lord be God; whom you pretend to worship in the calves, 2Ki 10:16,31; compare Exo 32:4.
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Follow him; worship him, and him only, and that in such place and manner as he hath commanded you, and not by the calves.
But if Baal; if Baal can prove himself to be the true God.
The people answered him not a word, being convinced of the reasonableness of his proposition; taught by experience that Jehovah had sent this judgment, and that Baal could not remove it, which had staggered them in their opinion about Baal; yet not daring to disown Baal, for fear of the displeasure of the king, then present.
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 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.
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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 Let them therefore give us two bullocks,.... Who, being…
Let them therefore give us two bullocks,.... Who, being so many, were better able to be at the expense of them, and having the king on their party too; though perhaps no more is meant than that two bullocks should be brought thither, and presented before them:
and let them choose one bullock for themselves; which of the two they would, if they thought one was any ways preferable to the other, it was at their option to take it:
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and cut it in pieces, and lay it on wood; as sacrifices usually were:
and put no fire under; which was wont to be done for burnt offerings, as this was designed to be:
and I will dress the other bullock; by slaying and cutting it in pieces;
and lay it on wood: as for a burnt offering:
and put no fire under; to consume it.
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 And said - Why do you walk so lamely…
And said - Why do you walk so lamely and unevenly, being so unsteady in your opinions and practices, and doubting whether it is better to worship God or Baal? If the Lord - Whom you pretend to worship. Follow - Worship him, and him only, and that in such place and manner as he hath commanded you. If Baal - If Baal can prove himself to be the true God. Answered not - Being convinced of the reasonableness of his proposition.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain 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 1Ki 18:21. How long halt ye between two opinions?…
1Ki 18:21. How long halt ye between two opinions? — Hebrew, סעפים, segnipim, thoughts or considerations. Why do ye walk so lamely and unevenly, being so unsteady in your opinions and practices, as doubtful which to choose, Jehovah or Baal; sometimes serving one, and sometimes the other, and sometimes joining both together? Not only some Israelites worshipped God, and others Baal; but the same Israelites sometimes worshipped one, and sometimes the other. They worshipped God, perhaps, that they might please the prophets; and Baal to please Jezebel, and obtain favour at court. Now Elijah shows them the absurdity of this; he doth not insist on their relation to Jehovah, Is he not yours, and the God of your fathers; but Baal the god of the Zidonians, and will a nation change their God? Jer 2:11. No; he waves 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 of addition to that which is perfect? Now, if upon trial, it appear 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. Apply this to the service of God, and the service of sin; the dominion of Christ, and the dominion of our lusts: these are the two thoughts or considerations, which it is dangerous halting between. Those do so 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, indifferent and lukewarm in that which is good. Their heart is divided, (Hos 10:2,) whereas God will have all or none. Now 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. The people answered him not a word — Being convinced of the reasonableness of his proposal. They could say nothing to justify themselves, and they would say nothing to condemn themselves; but, as persons confounded, were entirely silent.
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 The people were mute. They could not but feel…
The people were mute. They could not but feel the logical force of Elijah’s argument; but they were not prepared at once to act upon it. They wished to unite the worship of Yahweh with that of Baal - to avoid breaking with the past and completely rejecting the old national worship, yet at the same time to have the enjoyment of the new rites, which were certainly sensuous, and probably impure.
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 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 Elijah said unto all the people, How long halt…
Elijah said unto all the people, How long halt ye?--They had long been attempting to conjoin the service of God with that of Baal. It was an impracticable union and the people were so struck with a sense of their own folly, or dread of the king's displeasure, that they "answered not a word." Elijah proposed to decide for them the controversy between God and Baal by an appeal, not to the authority of the law, for that would have no weight, but by a visible token from Heaven. As fire was the element over which Baal was supposed to preside, Elijah proposed that two bullocks should be slain and placed on separate altars of wood, the one for Baal, and the other for God. On whichever the fire should descend to consume it, the event should determine the true God, whom it was their duty to serve. The proposal, appearing every way reasonable, was received by the people with unanimous approval. The priests of Baal commenced the ceremony by calling on their god. In vain did they continue invoking their senseless deity from morning till noon, and from noon till evening, uttering the most piercing cries, using the most frantic gesticulations, and mingling their blood with the sacrifice. No response was heard. No fire descended. Elijah exposed their folly and imposture with the severest irony and, as the day was far advanced, commenced his operations. Inviting the people to approach and see the entire proceeding, he first repaired an old altar of God, which Jezebel had demolished. Then, having arranged the cut pieces of the bullock, he caused four barrels or jars of water to be dashed all over the altar and round in the trench. Once, twice, a third time this precaution was taken, and then, when he had offered an earnest prayer, the miraculous fire descended (Lev 9:24; Jdg 6:21; Jdg 13:20; Ch1 21:26; Ch2 7:1), and consumed not only the sacrifice, but the very stones of the altar. The impression on the minds of the people was that of admiration mingled with awe; and with one voice they acknowledged the supremacy of Jehovah as the true God. Taking advantage of their excited feelings, Elijah called on them to seize the priestly impostors, and by their blood fill the channel of the river (Kishon), which, in consequence of their idolatries, the drought had dried up--a direction, which, severe and relentless as it seems, it was his duty as God's minister to give (Deu 15:5; Deu 18:20). The natural features of the mount exactly correspond with the details of this narrative. The conspicuous summit, 1635 feet above the sea, on which the altars were placed, presents an esplanade spacious enough for the king and the priests of Baal to stand on the one side, and Elijah on the other. It is a rocky soil, on which there is abundance of loose stones, to furnish the twelve stones of which the altar was built--a bed of thick earth, in which a trench could be dug; and yet the earth not so loose that the water poured into it would be absorbed; two hundred fifty feet beneath the altar plateau, there is a perennial fountain, which, being close to the altar of the Lord, might not have been accessible to the people; and whence, therefore, even in that season of severe drought, Elijah could procure those copious supplies of water which he poured over the altar. The distance between this spring and the site of the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it would have been impossible once in an afternoon to fetch water from the sea [VAN DE VELDE]. The summit is one thousand feet above the Kishon, which nowhere runs from the sea so close to the base of the mount as just beneath El-Mohhraka; so that the priests of Baal could, in a few minutes, be taken down to the brook (torrent), and slain there.
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 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 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 (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 And Elijah came unto all the people He is…
And Elijah came unto all the people He is concerned not so much with the king as the people of the Lord. His object was not "to prove that Ahab and not he had troubled Israel," but to prove that Jehovah and not Baal was God. There is abundant room on the plateau, or "wide upland sweep" (Stanley), above referred to, to accommodate a large c oncourse of people, and said, How long halt ye between two opinions? This is a faithful and felicitous rendering. But it must be remembered that "halt" is used in the sense of "limp." Vulg. Usquequo claudicatis in duas partes. The same word is used in ver. 26 of the swaying, tottering dance of the Baal prophets. If the Lord be God Heb. if Jehovah the God, follow him Heb. go (i.e., walk straight) after him: but if Baal, then follow him And the people answered him not a word. Not only were they awed by the presence of the king and the priests of Baal on the one side, and of Elijah on the other, but they were "convicted by their own consciences," and so were speechless. (Mat_22:12)
Vers. 21-40.
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Israel"s Conversion.
It has been remarked elsewhere that in the history of the Israelitish people we may see pourtrayed the trials and experiences of a Christian soul.
And not only is that true of this history as a whole, but it also holds good of various periods of that history, of various crises in the nation"s life. It holds good of that great crisis recorded in this chapter. For from the conversion of Israel on the day of Carmel, we may gather some lessons as to the true doctrine of conversion, the conversion of a man from sin to righteousness, from the power of Satan unto God. From the turning of their heart back again (ver. 37), we may learn something as to the change to be wrought in our own. Let us consider, therefore
1. What it was.
2. How it was accomplished.
3. What were its results.
I WHAT IT WAS. It was
1. A change of mind. It was a metanoia, a change of thought and view. Of course it was more than this, but this it was pre-eminently and primarily. On that day of the Lord"s power (Psa_110:7) the views of king and people were altered. The king and court and Ahab was not without his ministers and courtiers to witness the ordeal had many of them believed in Baal, and served him. It is true some had wavered (ver. 21) between Baal and Jehovah; but the people as a whole had held Baal to be Lord and God, prince of nature, source of life, not to the exclusion of Jehovah, but along with Him. The first thing for them to learn, consequently, was that an "idol is nothing in the world;" that Baal was no more than a log, (1Ki_15:12) a senseless stock, powerless for good or evil It is clear that Elijah"s first object was to demonstrate before this great convocation on Carmel the absolute impotence and nothingness of their idol deities. He had been proving for three years past and more that Baal had no dominion over the clouds; that he could not discharge that primary function of a God, viz., to control the course of nature, and give his votaries ram from heaven and fruitful seasons (Lev_26:4; Deu_11:17; 1 Samuel 1Ki_8:36; Psa_68:9; Jer_5:24; Joe_2:23; Amo_4:7; Act_14:17) And now he offers to prove that Baal has as little power over the fire, that recognized emblem and property of God (Gen_3:24; Exo_19:18; Lev_9:24; Deu_4:6) only known to men, according to an ancient tradition, because it had been stolen from heaven. He will also prove that the Lord whom he serves can give both fire and rain; and by these facts he will gain their understandings, the assent of their minds to the conclusion that the Lord alone is God. This was his first task, his main object. And this is the first step towards the conversion of a soul that it should know the only true God and Jesus Christ," etc. At the basis of conversion lies the knowledge of God and of self. There is a knowledge which "bloweth up;" while "charity buildeth up". (1Co_8:1) There is also a gnwsiv which is life eternal. He is the converted man who can say, "We have known and believed the love that God hath to us". (1Jn_4:16) It was a favourite saying of St. Theresa that if men really knew God, they could not help loving and serving Him. By nature they do not know Him; they have false and unworthy ideas of Him; they think Wire to be altogether such a one as themselves, (Psa_50:21) because the devil, the "slanderer" (diabolov), who is not only the "accuser of the brethren" before God (Rev_12:10; Job_1:9) but also the accuser of God before the brethren, (Gen_3:5) poisons their minds against God, traduces and misrepresents Him, so that the opening of the eyes (Act_9:18 Act_16:14; Luk_24:45; Eph_1:18) the enlightening of the mind, the shining of the glorious gospel of Christ in the darkened heart (2Co_4:4, 2Co_4:6) this is the beginning of our conversion. A conversion which rests, not on knowledge, but emotion, cannot be real and lasting.
2. A change of affection. Believing Baal to be God, they had yielded him their homage, their service. The heart, for the most part (Romans 7. passim), goes with the understanding. If the latter be firmly persuaded, the former is enlisted. "As he thinketh in his heart, so is he". (Pro_23:7) Those who regarded Baal as their helper and benefactor could not help reverencing and loving him (1Ki_19:18; cf. Job_31:27) But when they learnt his impotence; when they saw that they had been deceived; (Act_8:9) when it was forced upon them that these things were dumb idols, lying vanities, and that the Lord alone had made them, sustained them, blessed them, then there was a strong revulsion of feeling; their heart was turned back again; their affections went forth to Him whom they had slighted and wronged. And so it is in our conversion. It is not a purely intellectual process; it stirs the lowest depths of the heart. When a man realizes that God is not hate, but love; that he is a Father, not a hard master; that the devil has deceived him and enslaved him, while promising him liberty; that the world has cheated him, and its pleasures have mocked him, it would be strange indeed if this apocalypse did not affect the whole man; if the knowledge did not lead at once to loathing and love; loathing for the enemy who has played us so false and slandered our gracious Father; love for Him who first loved us, and sealed His love by pain and sacrifice. And with the newborn love there will be compunction; grief that we have grieved the Eternal Love. This is what we call repentance. It is a part of the metanoia.
3. A change of conduct. If the head does not always carry the heart with it, the heart always controls and governs the man. It is the mainspring of our nature. The heart is the helm that turns the ship "whithersoever the governor listeth". (Jam_3:4) We have no record, indeed, of any permanent change in the religious life of Israel, and it has been too readily assumed that all the congregation that witnessed the descent of the fire, and confessed their belief in Jehovah, straightway lapsed into paganism.
But it is clear that, for a time at least, there was a change in their conduct. The readiness with which they slew the priests of Baal shows it. Indeed, without this there would have been no conversion at all. For that word, though constantly used in a purely conventional and non-natural sense to express, in fact, a mystical change in the man, a peculiar conscious transition which the heart is supposed to experience really describes a change in the life and conduct (Act_15:3; Luk_22:32; Matthew. Jam_5:19) The secret inner change the Scripture always calls"repentance" (Mat_9:13; Luk_15:7; Act_20:21; Rom_2:4; Heb_6:6, etc.) Conversion is the outward and visible change resulting from the former, and corresponding with it. Hence St. Peter"s words, "Repent and be converted". (Act_3:19) This conversion of Israel was not an emotion, an experience, an ecstasy, but a change from Baal. worship to Jehovah worship; from impurity and devilry (Deu_32:17 1Co_10:20) to righteousness; it was a turning "from idols to serve the living and true God".
II HOW WAS THIS CONVERSION BROUGHT ABOUT?
1. By the ministry of a prophet. The appeal of Elijah (ver. 21) had some influence; the works he wrought he was a prophet of deed had much more. He was God"s messenger to turn the disobedient to the wisdom of the just. (Luk_1:17) We are reminded here of the place which the ministry of the word occupies in the New Dispensation. "How shall they hear without a preacher?" "We preach unto you that ye should turn from these vanities," etc.. (Act_14:15) No one says that a preacher is indispensable, but no one can deny that he is God"s ordinary instrument for the conversion of men. (1Co_1:18, 1Co_1:21)
2. By the chastening of God. The drought and the famine prepared their stubborn hearts for Elijah"s appeal, and disposed them to decision. At another time he might have addressed Israel in vain. And sorrow and pain, privation and bereavement are still not unfrequently found to dispose the rebellious mind to hear the message of God. "When thy judgments are in the earth, the inhabitants of the world will learn righteousness" (Isa_26:9; cf. ver. 16).
3. By the terrors of the Lord. It is the "still small voice" wins most for God; but the wind and earthquake and fire have their preparation work to do. The law preceded the gospel, and even the gospel has its stern threatenings. Apostolic preaching did not overlook the terror of the Lord. (2Co_5:11) We can hardly doubt that fear played some part in the conversion. As on a former occasion, the giving of the law, (Deu_12:1-11) The sin of seducing the Lord"s people was so heinous that it merited a capital punishment. It has been objected against Elijah that, in the massacre of these 400 men, he displayed a sanguinary and revengeful spirit. But it would have been strange if he, the restorer of the law, had ignored one of its provisions. We should have suspected this conversion had the false prophets been spared. "This sacrifice was no less pleasing to God than that other." For the true convert sets himself to do God"s will. Whatever grace and favour God may have showed him cannot release him from the discharge of duty. He must still "keep the commandments" if he would enter into life. (Mat_19:17) Obedience is the touchstone of conversion (Luk_6:46; Joh_14:21)
2. Watchfulness. No doubt one reason why the false prophets were put out of the way was that they might no longer be able to tempt God"s people. The convert will be careful to avoid all occasions of sin; he will cut off the right hand that causes him to offend. He will keep himself that the wicked one touch him not. (1Jn_5:18) If strong drink has been his snare, he will abstain; whatever his besetting sin, he will put it away. But
(2) it was followed by
3. Blessing. After the conversion came the rain, and a renewal of prosperity and plenty. (Jam_5:18) Not until the people had turned to Him with all their hearts, could He "be jealous for his land, and pity his people". (Joe_2:12, Joe_2:18) The drought, the punishment of apostasy, was removed on their repentance. Once more the thirsty land drank in the grateful showers; once more a plentiful rain refreshed God"s inheritance, and the land brought forth its increase (Jam_5:18) a picture this of the blessings which attend the reconciled soul. "Rivers of living waters." "The water of life freely." "The fruit of the Spirit." "The peaceable fruits of righteousness.
A solemn alternative.
It must have been by special Divine direction that Elijah was moved thus to put the relative claims of God and of Baal to a public test. The command to gather the priests and people together on Carmel was one that Ahab, defiant as he was, dared not resist. We may suppose these words to have been uttered just before the crisis of the tragedy, when the people were waiting in breathless silence and suspense upon the issue. Nothing is more impressive than a pause like this before some expected catastrophe. The prophet improves it by making one brief pointed appeal to the judgment and conscience of the people. "How long?" etc. His voice of stern, yet sorrowful, rebuke must have struck deep into many hearts; but "they answered him not a word." "Halting between two opinions" was probably a true description of the mental condition of the great mass of the people. Some, no doubt, were blind devotees of the reigning idolatry; others consented to its rites, and practised them through fear of the penalty of resistance, or in hope of some form of secular reward. But the greater part of them were just in this state of moral hesitancy, leaning sometimes to one side and sometimes to the other, swayed by the influences that happened to be strongest upon them at the time. It was the fatal defect of their national character, the sad heritage of earlier days the "forty years" provocation in the wilderness." What have we here but a true picture of religious indecision? Learn from the prophet"s remonstrance
I THE RESPONSIBILITY OF EVERY MAN AS REGARDS HIS OWN RELIGIOUS OPINIONS. That the people are rebuked for "halting between two" implies their power and obligation to decide. "Opinions," mental judgments, convictions (marg. "thoughts"), these are the root from which the fruits of all religious feeling and action grow. Here lies the secret guiding and formative power of a man"s life. "As a man thinketh in his heart, so is he." It is thought that inspires affection, moulds character, guides the will, determines conduct, rules the man. We cannot well exaggerate the importance of the relation thought bears to the highest interests of our being. But how are these "thoughts" of ours determined? Every man"s religious ideas and beliefs, say some, are determined for him by a thousand influences over which he has no control by early education, by the books that fall in his way, by human associations, native temperament, conformation of brain, etc. There is a measure of truth in this that we dare not ignore. These things have a great deal to do with the matter, and the fact should modify our judgment of the mental position of others in relation to religious truth, and teach us to watch carefully the bearing on ourselves of such influences. Many of us owe our Christian beliefs far more than we imagine to the force of favouring circumstances. We may well thank God that it is so; for as we mourn to think how many things there are that tend to distort the truth and hide it from man"s eyes, so we rejoice that there should be so many channels through which the Light of Life may find its way into the soul. But however this may be, God holds every one of us under obligation to think for himself, judge for himself, believe for himself; to use with uprightness of spirit all the means within his reach for the formation of right opinions, to welcome and follow the light that shines from heaven upon his way.
II THE DUTY OF A PRACTICAL CARRYING OUT OF ONE"S OWN HONEST CONVICTIONS. "If the Lord be God, follow him." The startling "sign" that was about to be given them was intended to decide this grave alternative. "The God that answereth by fire, let him be God." It was great condescension in Jehovah to suffer His claims to be thus put in seeming competition with those of Baal. But the prophet would have the decision of the people to spring from real conviction, and that conviction to be based on sufficient proof. And then let it be a practical decision final, conclusive, manifest. Let there be an end to all this miserable vacillation, this shameful subserviency to the leading of Ahab and Jezebel and the Baal priesthood, this dark dishonour done to the God of Israel by the multiplication all over the land of heathen groves and altars. All true religious thoughts and opinions have reference to a true life. They are hollow and worthless unless consummated in tiffs. "Faith without works is dead being alone". (Jam_2:17) A heavy condemnation rests on those who "profess that they know God, but in works deny him". (Tit_1:16) It is a fatal inconsistency to believe in a God and yet not "follow Him." Have you true religious ideas and convictions? Translate your thinking into life.
III THE URGENCY OF THE NEED FOR THIS PRACTICAL DECISION. "How long?" etc. We may suppose that the prophet was not only impressed with the tardiness of that generation in declaring once for all for the service of Jehovah, but with the memory of the weary provocation of the past, When will Israel be true and steadfast in her allegiance to her God and King? Iris in every respect unreasonable, unmanly, and infinitely perilous to allow the question of your religious position to remain unsettled. W.
HOMILIES BY A. ROWLAND Ver. 21.
Religious Indecision.
Describe the gathering of the people upon Mount Carmel: the suffering they had endured from the long-continued drought; the eager expectancy of the secret worshippers of Jehovah, and the reappearance of Elijah the prophet; the general readiness to obey the summons to witness a decisive contest, etc. The descent into national idolatry had been gradual. One step had made the next easy, and sometimes inevitable, till now the chosen nation was in the deepest degradation. Of this many of them were scarcely conscious. They had followed the example set by the court without remonstrance and without reflection. The opportunity for consideration had come at last. Elijah abruptly threw himself into the current of national life like a gigantic rock in the stream, which cannot itself be stirred, but whose presence must make itself felt, and may divert the stream into another channel. The test he proposed to the people was obviously fair; indeed, it appeared to give every advantage to the worshippers of Baal. It was not fire but rain that the thirsty land required; but had he said, "The God that answereth by rain, let him be God," Baal"s priests might argue that it was not water but fire that their God could rule. Elijah would fight the idol on his own chosen ground. Show how often advantage seems to be given to God"s adversaries, as if they were allowed to make out the best cause they could, yet all to no effect. The wisdom of the world was left to the Church"s foes. The people were not asked to do what was irrational, but were to have evidence, and this evidence was to be adapted to their sensuous character. Religion appeals to a man as to a rational being. The sin with which Elijah charged the people on Carmel was religious indecision, which we now consider.
I THE CONDITION OF INDECISION.
1. It implies some enlightenment on religious subjects. Many heathen exist even in a Christian land. Living under the shadow of our sanctuaries, they are profoundly ignorant of God, of His claims, and of His gospel. They are not halting "between two opinions," for they have no opinion about a
2. religious life, but are decided in their godlessness. Such was not the condition of Israel, nor of their modern representatives. There is no want of intellectual knowledge of scriptural truth complained of here.
3. It implies contradiction between theory and practice. The Israelites would not have denied the Divine interpositions of the past, and many would have admitted that the temple at Jerusalem was originally the true place for worship, etc. Like some in Crete, in Paul"s days, "they profess that they know God, but in works they deny him.
4. It implies dissatisfaction with present condition. They were like men longing for something which they have not yet resolved to seek. So at Athens, some who heard Paul felt that his words were so wise and weighty that they exclaimed, "We will hear thee again of this matter." They were moved by transient feeling, like Felix (Act_24:25) and Agrippa. (Act_26:28) To all such comes this protest against vacillation.
II THE CAUSES OF INDECISION.
1. Want of thoughtful consideration. Many speculate about religion who have never yet cried, "What must I do to be saved?" A busy life diverts them from earnest thought, their powers being absorbed in worldly affairs. Or a frivolous habit of mind may prove their bane.
2. Deficiency of personal courage. It would require courage under Jezebel"s rule to become worshippers of Jehovah. Give instances of the difficulties which beset earnest men in modern life, the necessity sometimes arising for true heroism on the part of those who would follow Christ.
3. Tendency to procrastination. Today is devoted to that which is evident to the senses, tomorrow to that which concerns the soul. Examples:
III THE CONSEQUENCES OF INDECISION.
1. Increase of difficulties. Evil habits grow in strength. The simple spray of ivy can be gathered by a child"s hand, but after the growth of years, though it is killing the tree, you cannot tear it off. A worldly man who is now impervious to good never meant to be what he is, but he expected that when the stress of making his position was over he would have time and inclination to attend to affairs of the soul. Imperceptibly God seems to have "given him over to a reprobate mind, because he did not choose to retain God in his knowledge.
2. Loss of opportunity. Even if it were easier to decide for God next year, it would be madness to delay. "Boast not thyself of tomorrow," etc. Read the parable of the Rich Fool Luk_12:3. Irreparable ruin. If God"s opportunity is lost, it will not be re-created after death. See how Christ spoke of Capernaum, of Chorazin, and of Jerusalem. "But now they are hid from thine eyes." "He that is filthy, let him be filthy still." In face of such penalties press home the question on the undecided, "How long halt ye between two opinions? A.R.
HOMILIES BY J. URQUHART Vers. 21-40.
The God that answereth by fire.
I ISRAEL"S SIN (ver. 21).
1. Its nature: indecision, a want of whole-hearted devotion; "How long halt ye?" etc. They tried to combine both worships, bowing before Jehovah in secret, and publicly before Baal in the assemblies commanded by the court. There are two who contend today for our devotion and service the world and God. (1Jn_2:15) The world has its rewards and demands; God has His.
2. Its folly. Both cannot be served. What we build in obedience to one we cast down in obedience to the other. "If the Lord be God, follow him," etc.
3. The necessity for its abandonment. The messenger sent to announce blessing (ver. 1) must first convince of sin and secure its removal. The blessings of God stand at the door, but they can enter only as our sins are cast out.
II THE CHALLENGE (vers. 22-24).
1. A false test rejected. Baal seemed triumphant. Elijah stood alone, the prophets of Baal were many, and yet the cause had still to be decided. The pretensions of a faith are not established by numbering its adherents and weighing their influence. Truth has often stood alone, and may stand alone again.
2. The true test proposed. Baal"s claims and Jehovah"s are put to the proof. There is wrath against the land; which will remove the cause of it? By which will the sin offering laid upon the altar be accepted and the iniquity be removed? That test which alone met Israel"s need could alone prove Israel"s God.
3. The true test accepted. "And all the people answered and said, It is well spoken." Israel"s answer will yet be the cry of all nations. The heart of the world will yet acknowledge the true God"s work.
III THE DECISION (vers. 25-39).
1. Baal tried and found wanting.
(1) The first choice was given to the priests of Baal. The world has had time enough to prove the truth of its pretensions, and to show whether it can meet man"s need. The sacrifice has long lain upon its altar.
(2) The earnestness of the false prophets. The failure is not due to lack of effort on the part of the world"s votaries. There is no path which has not been trod to find whether the world has aught to satisfy the cry of man"s soul; there is no sacrifice it has called for that has been withheld.
(3) Their perseverance. Midday, the hour of the sun"s might, was past, yet still they cried and cut themselves, etc. The boundless faith and unwearied efforts of the world"s worshippers.
(4) The failure. The sacrifice lay unconsumed upon the altar, lay still there hastening to corruption, when the darkness fell and the priests lay weltering in their blood.
2. God tried and proved.
(1) God"s altar built in the face of the world"s discomfiture (vers. 29, 30). It was reared about the time of the evening sacrifice. "In the fulness of the times." "After that in the wisdom of God the world by wisdom knew not God, it pleased," etc.. (1Co_1:21) The vanity of the world"s way was proved ere Christ was manifested.
(2) The altar was one on which God had been served before ("He repaired the altar of the Lord which was broken down"). What was lost in the first is restored in the second Adam. The accepted sacrifice must be offered upon a perfect manhood.
(3) God proved to the uttermost (33-35). There is nothing where that sacrifice is set which the fire of God will not kindle and change into the glory into which that sacrifice itself is lifted.
(4) The answer. The fire fell; the accepted sacrifice went up in living flame which kindled all things round it wood, stones, dust, water. We cannot test God in His own way without receiving an answer which will lift from the heart"s depths the cry, "The Lord, he is God.
IV THE JUDGMENT OF THE FALSE PROPHETS. The manifestation of God"s glory is the hour of sin"s overthrow. J.U.
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 How long halt ye between two opinions?
1Ki_18:21
How long halt ye between two opinions?
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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.
Paul E. Kretzmann 1924 · Public Domain 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.
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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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 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.