1Přešlo mnoho dní, když se třetího roku stalo Hospodinovo slovo k Elijášovi: Jdi, ukaž se Achabovi. Dám déšť na povrch země. 2Elijáš šel, aby se ukázal Achabovi. V Samaří byl krutý hlad. 3Achab si zavolal Obadjáše, který byl nad domem. Obadjáš se velmi bál Hospodina. 4Stalo se, že když Jezábel vyhlazovala Hospodinovy proroky, Obadjáš vzal sto proroků, ukryl je po padesáti v jeskyni a zásoboval je chlebem a vodou. 5Achab řekl Obadjášovi: Jdi v zemi ke všem pramenům vody a ke všem potokům. Snad se najde tráva, abychom zachovali koně a mezky při životě a nemuseli vyhladit žádné ze zvířat. 6Rozdělili si zemi, aby jí procházeli. Achab šel sám jednou cestou a Obadjáš šel sám druhou cestou. 7Když byl Obadjáš na cestě, hle, potkal ho Elijáš. Jakmile jej Obadjáš zpozoroval, padl na tvář a zeptal se: Jsi to ty, můj pane, Elijáši? 8Odpověděl mu: Jsem. Jdi, pověz svému pánu: Je zde Elijáš. 9Nato on řekl: Čím jsem zhřešil, že dáváš svého otroka do ruky Achaba, aby mě usmrtil? 10Jakože živ je Hospodin, tvůj Bůh, není národ či království, kde by tě můj pán nenechal hledat. Když řekli: Není zde, nechal království či národ přísahat, že tě nenašli. 11A ty nyní říkáš: Jdi, pověz svému pánu: Je zde Elijáš. 12I stane se, až od tebe odejdu, že tě Hospodinův Duch odnese nevím kam. Já to půjdu oznámit Achabovi, on tě nenajde a zabije mě. Tvůj otrok se přece od svého mládí bojí Hospodina. 13Což nebylo oznámeno mému pánu, co jsem udělal, když Jezábel zabíjela Hospodinovy proroky? Ukryl jsem sto z Hospodinových proroků vždy po padesáti v jeskyni a zásoboval jsem je chlebem a vodou. 14A ty nyní říkáš: Jdi, pověz svému pánu: Je zde Elijáš. Vždyť mě zabije. 15Elijáš řekl: Jakože živ je Hospodin zástupů, jemuž sloužím, dnes se mu ukážu. 16Obadjáš šel vstříc Achabovi a oznámil mu to. Nato šel Achab vstříc Elijášovi. 17I stalo se, když uviděl Achab Elijáše, Achab se ho zeptal: Jsi to ty, kdo přivádí zkázu na Izrael? 18Odpověděl mu: Zkázu na Izrael nepřivádím já, ale ty a dům tvého otce, když opouštíte Hospodinovy příkazy a chodíte za baaly. 19Nyní vzkaž a shromáždi ke mně na horu Karmel celý Izrael i čtyři sta padesát Baalových proroků a čtyři sta Ašeřiných proroků, kteří jídají u Jezábelina stolu. 20Achab vzkázal mezi všechny syny Izraele a shromáždil proroky na horu Karmel. 21Tehdy Elijáš přistoupil ke všemu lidu a řekl: Jak dlouho budete kulhat na dvě strany? Jestliže je Bohem Hospodin, jděte za ním, a jestliže Baal, jděte za ním. Lid mu nic neodpověděl. 22Elijáš řekl lidu: Já sám jsem zůstal Hospodinovým prorokem a Baalových proroků je čtyři sta padesát. 23Ať nám jsou dáni dva býčci. Jednoho býčka ať si vyberou oni, rozsekají ho na kusy, položí na dříví, ale oheň ať nerozdělávají. Já připravím druhého býčka, dám ho na dříví, ale oheň nerozdělám. 24Pak vzývejte jméno svého boha a já budu vzývat jméno Hospodinovo. Bůh, který odpoví ohněm, ten je Bohem. Všechen lid odpověděl: Dobře jsi promluvil. 25Elijáš řekl Baalovým prorokům: Vyberte si jednoho býčka a připravte ho první, protože vás je víc. Vzývejte jméno svého boha, ale oheň nerozdělávejte. 26Nato vzali býčka, kterého jim dal, připravili ho a vzývali Baalovo jméno od rána až do poledne se slovy: Baale, odpověz nám! Ale žádný ohlas, nikdo neodpovídal. Přitom poskakovali kolem oltáře, který udělali. 27Když nastalo poledne, Elijáš se jim posmíval: Volejte hlasitě, vždyť je to bůh. Snad je zaneprázdněn nebo má nutkání. Třeba je na cestě. Možná spí, ať se probere. 28Volali hlasitě a dle svého zvyku si zasazovali rány meči a oštěpy, až jim tekla krev. 29Když přešlo poledne, chovali se jako proroci až do doby, kdy se přináší přídavná oběť, ale žádný ohlas, nikdo neodpovídal, nikdo tomu nevěnoval pozornost. 30Pak řekl Elijáš všemu lidu: Přistupte ke mně. Všechen lid k němu přistoupil. On opravil Hospodinův oltář, který byl pobořen. 31Elijáš vzal dvanáct kamenů podle počtu kmenů synů Jákoba, ke kterému se stalo Hospodinovo slovo: Budeš se jmenovat Izrael. 32Z kamenů postavil oltář v Hospodinově jménu a udělal okolo oltáře příkop na dvě míry zrna. 33Narovnal dříví, rozsekal býčka na kusy a položil ho na dříví. 34Pak řekl: Naplňte čtyři džbány vodou a vylejte ji na zápalnou oběť i na dříví. Nato řekl: Udělejte to znovu. Udělali to znovu a on řekl: Udělejte to potřetí, a udělali to potřetí. 35Voda tekla okolo oltáře a naplnila také příkop. 36Když nastal čas přinášení přídavné oběti, přistoupil prorok Elijáš a řekl: Hospodine, Bože Abrahamův, Izákův a Izraelův, kéž se dnes pozná, že ty jsi Bůh v Izraeli a já jsem tvůj otrok a všechny tyto věci jsem učinil podle tvého slova. 37Odpověz mi, Hospodine, odpověz mi, ať tento lid pozná, že ty, Hospodine, jsi Bůh; a ty sám obracíš jejich srdce nazpět. 38Nato spadl Hospodinův oheň a strávil zápalnou oběť i dříví, kameny a prach a vylízal vodu, která byla v příkopu. 39Když to všechen lid uviděl, padli na tvář a volali: Hospodin je Bůh, Hospodin je Bůh. 40Elijáš jim řekl: Chyťte Baalovy proroky, nikdo z nich ať neunikne. Když je chytili, zavedl je Elijáš k potoku Kíšón a tam je pobil. 41Elijáš řekl Achabovi: Jdi, jez a pij, neboť slyším hukot deště. 42Achab šel jíst a pít. Elijáš vystoupil na vrchol Karmelu, sklonil se k zemi a vložil svou tvář mezi kolena. 43Svému služebníkovi řekl: Jdi a podívej se směrem k moři. Šel, podíval se a řekl: Nic tam není. Řekl: Sedmkrát se vrať. 44Když to bylo posedmé, řekl: Hle, oblak malý jako lidská dlaň vystupuje z moře. Řekl: Jdi a řekni Achabovi: Zapřáhni a jeď, ať tě nezadrží déšť. 45Za chvíli se zatměla nebesa oblaky a větrem a nastal velký déšť. Achab nasedl a jel do Jizreelu. 46Hospodinova ruka byla s Elijášem, takže si přepásal bedra a běžel před Achabem, až dorazil do Jizreelu.
Matthew Henry - Complete Commentary 1 In these verses we find,
I. The sad state of Israel at this time, upon two accounts: -
1.
Jezebel cut off the prophets of the Lord (
1Kgs 18:4),
slew them, 1Kgs 18:13. Being an idolater, she was a persecutor, and made Ahab one. Even in those bad times, when the calves were worshipped and the temple at Jerusalem deserted, yet there were some good people that feared God and served him, and some good prophets that instructed them in the knowledge of him and assisted them in their devotions. The priests and the Levites had all gone to Judah and Jerusalem (
2Chr 11:13,
2Chr 11:14), but, instead of them, God raised up these prophets, who read and expounded the law in private meetings, or in the families that retained their integrity, for we read not of any synagogues at this time; they had not the spirit of prophecy as Elijah, nor did they offer sacrifice, or burn incense, but taught people to live well, and keep close to the God of Israel. These Jezebel aimed to extirpate, and put many of them to death, which was as much a public calamity as a public iniquity, and threatened the utter ruin of religion's poor remains in Israel. Those few that escaped the sword were forced to abscond, and hide themselves in caves, where they were buried alive and cut off, though not from life, yet from usefulness, which is the end and comfort of life; and, when the prophets were persecuted and driven into corners, no doubt their friends, those few good people that were in the land, were treated in like manner. Yet, bad as things were,
(1.) There was one very good man, who was a great man at court,
Obadiah, who answered his name -
a servant of the Lord, one who feared God and was faithful to him, and yet was steward of the household to Ahab. Observe his character: He
feared the Lord greatly (
1Kgs 18:3), was not only a good man, but zealously and eminently good; his great place put a lustre upon his goodness, and gave him great opportunities of doing good; and he
feared the Lord from his youth (
1Kgs 18:12), he began betimes to be religious and had continued long. Note, Early piety, it is to be hoped, will be eminent piety; those that are good betimes are likely to be very good; he that feared God from his youth came to fear him greatly. He that will thrive must rise betimes. But it is strange to find such an eminently good man governor of Ahab's house, an office of great honour, power, and trust. [1.] It was strange that so wicked a man as Ahab would prefer him to it and continue him in it; certainly it was because he was a man of celebrated honesty, industry, and ingenuity, and one in whom he could repose a confidence, whose eyes he could trust as much as his own, as appears here,
1Kgs 18:5. Joseph and Daniel were preferred because there were none so fit as they for the places they were preferred to. Note, Those who profess religion should study to recommend themselves to the esteem even of those that are without by their integrity, fidelity, and application to business. [2.] It was strange that so good a man as Obadiah would accept of preferment in a court so addicted to idolatry and all manner of wickedness. We may be sure it was not made necessary to qualify him for preferment that he should be of the king's religion, that he should conform to the
statues of Omri, or the law of the house of Ahab. Obadiah would not have accepted the place if he could not have had it without bowing the knee to Baal, nor was Ahab so impolitic as to exclude those from offices that were fit to serve him, merely because they would not join with him in his devotions. That man that is true to his God will be faithful to his prince. Obadiah therefore could with a good conscience enjoy the place, and therefore would not decline it, nor give it up, though he foresaw he could not do the good he desired to do in it. Those that fear God need not go out of the world, bad as it is. [3.] It was strange that either he did not reform Ahab or Ahab corrupt him; but it seems they were both fixed; he that was filthy would be filthy still, and he that was holy would be holy still. Those fear God greatly that keep up the fear of him in bad times and places; thus Obadiah did. God has his remnant among all sorts, high and low; there were saints in Nero's household, and in Ahab's.
(2.) This great good man used his power for the protection of God's prophets. He hid 100 of them in two caves, when the persecution was hot, and
fed them with bread and water, 1Kgs 18:4. He did not think it enough to fear God himself, but, having wealth and power wherewith to do it, he thought himself obliged to assist and countenance others that feared God; nor did he think his being kind to them would excuse him from being good himself, but he did both, he both feared God greatly himself and patronised those that feared him likewise. See how wonderfully God raises up friends for his ministers and people, for their shelter in difficult times, even where one would least expect them. Bread and water were now scarce commodities, yet Obadiah will find a competence of both for God's prophets, to keep them alive for service hereafter, though now they were laid aside.
2. When Jezebel cut off God's prophets God cut off the necessary provisions by the extremity of the drought. Perhaps Jezebel persecuted God's prophets under pretence that they were the cause of the judgment, because Elijah had foretold it.
Christianos ad leones -
Away with Christians to the lions. But God made them know the contrary, for the famine continued till Baal's prophets were sacrificed, and so great a scarcity of water there was that the king himself and Obadiah went in person throughout the land to seek for grass for the cattle,
1Kgs 18:5,
1Kgs 18:6. Providence ordered it so, that Ahab might, with his own eyes, see how bad the consequences of this judgment were, that so he might be the better inclined to hearken to Elijah, who would direct him into the only way to put an end to it. Ahab's care was not to
lose all the beasts, many being already lost; but he took no care about his soul, not to lose that; he took a deal of pains to seek grass, but none to seek the favour of God, fencing against the effect, but not enquiring how to remove the cause. The land of Judah lay close to the land of Israel, yet we find no complaint there of the want of rain; for
Judah yet ruled with God, and was faithful with the saints and prophets (
Hos 11:12), by which distinction Israel might plainly have seen the ground of God's controversy, when God
caused it to rain upon one city and not upon another (
Amos 4:7,
Amos 4:8); but they blinded their eyes, and hardened their hearts, and would not see.
II. The steps taken towards redressing the grievance, by Elijah's appearing again upon the stage, to act as a
Tishbite, a
converter or
reformer of Israel, for so (some think) that title of his signifies. Turn them again to the Lord God of hosts, from whom they have revolted, and all will be well quickly; this must be Elijah's doing. See
Luke 1:16,
Luke 1:17.
1. Ahab had made diligent search for him (
1Kgs 18:10), had offered rewards to any one that would discover him, sent spies
into every tribe and lordship of his own dominions, as some understand it, or, as others, into all the neighbouring nations and kingdoms that were in alliance with him; and, when they denied that they knew any thing of him, he would not believe them unless they swore it, and, as should seem, promised likewise upon oath that, if ever they found him among them, they would discover him and deliver him up. It should seem, he made this diligent search for him, not so much that he might punish him for what he had done in denouncing the judgment as that he might oblige him to undo it again, by recalling the sentence, because he had said it should be
according to his word, having such an opinion of him as men foolishly conceive of witches (that, if they can but compel them to bless that which they have bewitched, it will be well again), or such as the king of Moab had of Balaam. I incline to this because we find, when they came together, Elijah, knowing what Ahab wanted him for, appointed him to meet him on Mount Carmel, and Ahab complied with the appointment, though Elijah took such a way to revoke the sentence and bless the land as perhaps he little thought of.
2. God, at length, ordered Elijah to present himself to Ahab, because the time had now come when he would
send rain upon the earth (
1Kgs 18:1), or rather
upon the land. Above two years he had lain hid with the widow at Zarephath, after he had been concealed one year by the brook Cherith; so that the third year of his sojourning there, here spoken of (
1Kgs 18:1), was the fourth of the famine, which lasted in all three years and six months, as we find,
Luke 4:25;
James 5:17. Such was Elijah's zeal, no doubt, against the idolatry of Baal, and such his compassion to his people, that he thought it long to be thus confined to a corner; yet he appeared not till God bade him:
Go and show thyself to Ahab, for now thy hour has come, even
the time to favour Israel. Note, It bodes well to any people when God calls his ministers out of their corners, and bids them show themselves - a sign that he will
give rain on the earth; at least we may the better be content with the bread of affliction while
our eyes see our teachers, Isa 30:20,
Isa 30:21.
3. Elijah first surrendered, or rather discovered, himself to Obadiah. He knew, by the Spirit, where to meet him, and we are here told what passed between them.
(1.) Obadiah saluted him with great respect, fell on his face, and humbly asked,
Art thou that my lord Elijah? 1Kgs 18:7. As he had shown the tenderness of a father to the sons of the prophets, so he showed the reverence of a son to this father of the prophets; and by this made it appear that he did indeed
fear God greatly, that he did honour to one that was his extraordinary ambassador and had a great interest in heaven.
(2.) Elijah, in answer to him, [1.] Transfers the title of honour he gave him to Ahab: Call him thy lord, not me; that is a fitter title for a prince than for a prophet,
who seeks not honour from men. Prophets should be called
seers, and
shepherds, and
watchmen, and
ministers, rather than
lords, as those that mind duty more than dominion. [2.] He bids Obadiah go and tell the king that he is there to speak with him:
Tell thy lord, Behold, Elijah is forth-coming,
1Kgs 18:8. He would have the king know before, that it might not be a surprise to him and that he might be sure it was the prophet's own act to present himself to him.
(3.) Obadiah begs to be excused from carrying this message to Ahab, for it might prove as much as his life was worth. [1.] He tells Elijah what great search Ahab had made for him and how much his heart was upon it to find him out,
Obad 1:10. [2.] He takes it for granted that Elijah would again withdraw (
Obad 1:12):
The Spirit of the Lord shall carry thee (as it is likely he had done sometimes, when Ahab thought he had been sure of him)
whither I know not. See
2Kgs 2:16. He thought Elijah was not in good earnest when he bade him tell Ahab where he was, but intended only to expose the impotency of his malice; for he knew Ahab was not worthy to receive any kindness from the prophet and it was not fit that the prophet should receive any mischief from him. [3.] He is sure Ahab would be so enraged at the disappointment that he would put him to death for making a fool of him, or for not laying hands on Elijah himself, when he had him in his reach,
1Kgs 18:12. Tyrants and persecutors, in their passion, are often unreasonably outrageous, even towards their friends and confidants. [4.] He pleads that he did not deserve to be thus exposed, and put in peril of his life:
What have I said amiss? 1Kgs 18:9. Nay (
1Kgs 18:13),
Was it not told my lord how I hid the prophets? He mentions this, not in pride or ostentation, but to convince Elijah that though he was Ahab's servant he was not in his interest, and therefore deserved not to be bantered as one of the tools of his persecution. He that had protected so many prophets, he hoped, should not have his own life hazarded by so great a prophet.
(4.) Elijah satisfied him that he might with safety deliver this message to Ahab, by assuring him, with an oath, that he would, this very day, present himself to Ahab,
1Kgs 18:15. Let but Obadiah know that he spoke seriously and really intended it, and he will make no scruple to carry the message to Ahab. Elijah swears by
the Lord of hosts, who has all power in his hands, and is therefore able to protect his servants against all the powers of hell and earth.
(5.) Notice is hereby soon brought to Ahab that Elijah had sent him a challenge to meet him immediately at such a place, and Ahab accepts the challenge:
He went to meet Elijah, 1Kgs 18:16. We may suppose it was a great surprise to Ahab to hear that Elijah, whom he had so long sought and not found, was now found without seeking. He went in quest of grass, and found him from whose word, at God's mouth, he must expect rain. Yet his guilty conscience gave him little reason to hope for it, but, rather, to fear some other more dreadful judgment. Had he, by his spies, surprised Elijah, he would have triumphed over him; but, now that he was thus surprised by him, we may suppose he even trembled to look him in the face, hated him, and yet feared him, as Herod did John.
17 We have here the meeting between Ahab and Elijah, as bad a king as ever the world was plagued with and as good a prophet as ever the church was blessed with. 1. Ahab, like himself, basely accused Elijah. He durst not strike him, remembering that Jeroboam's hand withered when it was stretched out against a prophet, but gave him bad language, which was no less an affront to him that sent him. It was a very coarse compliment with which he accosted him at the first word:
Art thou he that troubleth Israel? 1Kgs 18:17. How unlike was this to that with which his servant Obadiah saluted him (
1Kgs 18:7):
Art thou that my lord Elijah? Obadiah feared God greatly; Ahab had sold himself to work wickedness; and both discovered their character by the manner of their address to the prophet. One may guess how people stand affected to God by observing how they stand affected to his people and ministers. Elijah now came to bring blessings to Israel, tidings of the return of the rain; yet he was thus affronted. Had it been true that he was the
troubler of Israel, Ahab, as king, would have been bound to animadvert upon him. There are those who trouble Israel by their wickedness, whom the conservators of the public peace are concerned to enquire after. But it was utterly false concerning Elijah; so far was he from being an enemy to Israel's welfare that he as the stay of it,
the chariots and horsemen of Israel. Note, It has been the lot of the best and most useful men to be called and counted
the troublers of the land, and to be run down as public grievances. Even Christ and his apostles were thus misrepresented,
Acts 17:6. 2. Elijah, like himself, boldly returned the charge upon the king, and proved it upon him, that he was
the troubler of Israel, 1Kgs 18:18. Elijah is not the Achan:
I have not troubled Israel, have neither done them any wrong nor designed them any hurt. Those that procure God's judgments do the mischief, not he that merely foretels them and gives warning of them, that the nation may repent and prevent them.
I would have healed Israel, but they would not be healed. Ahab is the Achan, the troubler, who follows Baalim, those accursed things. Nothing creates more trouble to a land than the impiety and profaneness of princes and their families. 3. As one having authority immediately from the King of kings, he ordered a convention of the states to be forthwith summoned to meet at Mount Carmel, where there had been an altar built to God,
1Kgs 18:30. Probably on that mountain they had an eminent high place, where formerly the pure worship of God had been kept up as well as it could be any where but at Jerusalem. Thither all Israel must come, to give Elijah the meeting; and the prophets of Baal who were dispersed all the country over, with those of the groves who were Jezebel's domestic chaplains, must there make their personal appearance. 4. Ahab issued out writs accordingly, for the convening of this great assembly (
1Kgs 18:20), either because he feared Elijah and durst not oppose him (Saul stood in awe of Samuel more than of God), or because he hoped Elijah would bless the land, and speak the word that they might have rain, and upon those terms they would be all at his beck. Those that slighted and hated his counsels would gladly be beholden to him for his prayers. Now God
made those who said they were Jews and were not, but were of the synagogue of Satan, to come, and, in effect, to worship at his feet, and to know that God had loved him, Revel 3:9.
21 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, Pss 10:17;
Pss 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 (
1Kgs 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,
2Kgs 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
Mark 9:38,
Mark 9:39, with
Matt 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, Josh 24:15. If we can find one that has more right to us, or will be a better master to us, than God, we may take him at our peril. God demands no more from us than he can make out a title to. To this fair proposal of the case, which Elijah here makes, the people knew not what to say:
They answered him not a word. They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him say what he would.
II. He proposed to bring the matter to a fair trial; and it was so much the fairer because Baal had all the external advantages on his side. The king and court were all for Baal; so was the body of the people. The managers of Baal's cause were 450 men, fat and well fed (
1Kgs 18:22), besides 400 more, their supporters or seconds,
1Kgs 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
Matt 9:2,
Matt 9:6.
III. The people join issue with him:
It is well spoken, 1Kgs 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 (
1Kgs 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, Acts 19:34. How senseless, how brutish, were they in their addresses to Baal! (1.) Like fools,
they leaped upon the altar, as if they would themselves become sacrifices with their bullock; or thus they expressed their great earnestness of mind.
They leaped up and down, or danced about the altar (so some): they hoped, by their dancing, to please their deity, as Herodias did Herod, and so to obtain their request. (2.) Like madmen they
cut themselves in pieces with knives and lancets (
1Kgs 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,
Deut 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,
1Kgs 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, 1Kgs 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, Revel 13:13,
Revel 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 (
1Kgs 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, 1Kgs 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 (
1Kgs 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.
Pss 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 (
1Kgs 18:32), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice,
1Kgs 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 (
Colos 2:22), was to intimate the utter abolition of them after a little while,
Hebre 8:13.
3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of (
1Kgs 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,
Pss 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,
1Kgs 18:36,
1Kgs 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,
1Kgs 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;
1Chr 21:26;
2Chr 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
Pss 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 (
1Kgs 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
Josh 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,
1Kgs 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,
Deut 13:1-
Deut 13:11. 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,
Deut 22:6.
41 Israel being thus far reformed that they had acknowledged the Lord to be God, and had consented to the execution of Baal's prophets, that they might not seduce them any more, though this was far short of a thorough reformation, yet it was so far accepted that God thereupon opened the bottles of heaven, and poured out blessings upon his land, that very evening (as it should seem) on which they did this good work, which should have confirmed them in their reformation; see
Hag 2:18,
Hag 2:19.
I. Elijah sent Ahab to
eat and drink, for joy that God
had now accepted his works, and that rain was coming; see
Qoh 9:7. Ahab had continued fasting all day, either religiously, it being a day of prayer, or for want of leisure, it being a day of great expectation; but now let him
eat and rink for, though others perceive no sign of it, Elijah, by faith, hears
the sound of abundance of rain, 1Kgs 18:41. God reveals his secrets to his servants the prophets; and yet, without a revelation, we may foresee that when man's judgments run down like a river God's mercy will. Rain is
the river of God, Pss 65:9.
II. He himself retired to pray (for though God had promised rain, he must ask it,
Zech 10:1), and to give thanks for God's answer by fire, now hoping for an answer by water. What he said we are not told; but, 1. He withdrew to a strange place, to the
top of Carmel, which was very high and very private. Hence we read of those that
hide themselves in the top of Carmel, Amos 9:3. There he would be alone. Those who are called to appear and act in public for God must yet find time to be private with him and keep up their converse with him in solitude. There he set himself, as it were,
upon his watch-tower, like the prophet,
Hab 2:1. 2. He put himself into a strange posture. He cast himself down on his knees upon the earth, in token of humility, reverence, and importunity, and
put his face between his knees (that is, bowed his head so low that it touched his knees), thus abasing himself in the sense of his own meanness now that God had thus honoured him.
III. He ordered his servant to bring him notice as soon as he discerned a cloud arising out of the sea, the Mediterranean Sea, which he had a large prospect of from the top of Carmel. The sailors at this day call it
Cape Carmel. Six times his servant goes to the point of the hill and sees nothing, brings no good news to his master; yet Elijah continues praying, will not be diverted so far as to go and see with his own eyes, but still sends his servant to see if he can discover any hopeful cloud, while he keeps his mind close and intent in prayer, and abides by it, as one that has taken up his father Jacob's resolution,
I will not let thee go except thou bless me. Note, Though the answer of our fervent and believing supplications may not come quickly, yet we must continue instant in prayer, and not faint nor desist; for
at the end it shall speak and not lie. IV. A little cloud at length appeared, no bigger than a man's hand, which presently overspread the heavens and watered the earth,
1Kgs 18:44,
1Kgs 18:45. Great blessings often arise from small beginnings, and showers of plenty from a cloud of a span long. Let us therefore never
despise the day of small things, but hope and wait for great things from it. This was not as a morning cloud, which passes away (though Israel's goodness was so), but one that produced a plentiful rain (
Pss 68:9), and an earnest of more.
V. Elijah hereupon hastened Ahab home, and attended him himself. Ahab rode in his chariot, at ease and in state,
1Kgs 18:45. Elijah ran on foot before him. If Ahab had paid the respect to Elijah that he deserved he would have taken him into his chariot, as the eunuch did Philip, that he might honour him before the elders of Israel, and confer with him further about the reformation of the kingdom. But his corruptions got the better of his convictions, and he was glad to get clear of him, as Felix of Paul, when he dismissed him, and adjourned his conference with him to a more convenient season. But, since Ahab invites him not to ride with him, he will
run before him (
1Kgs 18:46) as one of his footmen, that he may not seem to be lifted up with the great honour God had put upon him or to abate in his civil respect to his prince, though he reproved him faithfully. God's ministers should make it appear that, how great soever they look when they deliver God's message, yet they are far from affecting worldly grandeur: let them leave that to the kings of the earth.
