Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadPulpit Commentary - 1 Kings 18:1 - 18:46
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
1Ki_18:1
And it came to pass after [This word is wanting in the Heb. except in a few MSS.] many days that the word of the Lord came to Elijah in the third year [From what date is this "third year" to be counted? The prima facie view is that the words refer to "these years" mentioned in 1Ki_17:1, i.e; to the date of the announcement of the drought, and this is the interpretation of the Rabbins and some of the modems. But it is almost fatal to this view that the duration of the drought is distinctly stated in the New Testament to have been "three years and six months" (Luk_4:25; Jas_5:17). It is every way better, therefore, to connect the words with 1Ki_17:7, i.e; with the date of the sojourn at Zarephath. It follows hence that the prophet spent about one year in the Wady Cherith, and two and a half in the house of the widow], saying, Go, show thyself [Heb. be seen] unto Ahab; and I will send [Heb. give] rain upon the earth. [Heb. on the face of the ground. Cf. 1Ki_17:14.]
1Ki_18:2
And Elijah went to show himself unto Ahab. And [or Now. It would, perhaps, have been better to begin a new verse here, as this is the beginning of a parenthesis, explanatory of the circumstances under which king and prophet met. It was the famine led to Obadiah's encountering Elijah on the road] there was a sore famine in Samaria. [The effect of a three years' drought would be to reduce the entire people to the verge of starvation. The severity of the famine was no doubt mitigated, as on a former occasion (Gen_41:57), by the importation of corn from Egypt.]
1Ki_18:3
And Ahab called [Rather, had called. "The verbs åÇéÀÌäÄé åÇéÌ÷ÀøÈà etc. (1Ki_18:3, 1Ki_18:4, 1Ki_18:5, 1Ki_18:6), carry on the circumstantial clauses" (Keil).] Obadiah [This name is almost as remarkable as Elijah's, or would be, if it were not more common. It means "servant of Jehovah." Compare the modern Arabic Abdallah. Although borne by one who "feared the Lord greatly" (Oba_1:3), and "from his youth" (Oba_1:12), it occurs too frequently (1Ch_3:21; 1Ch_7:3; 1Ch_8:38; 1Ch_9:16; 2Ch_17:7; 2Ch_34:12; Ezr_8:9; Oba_1:1; etc.) to justify the belief that it was assumed or bestowed as an indication of his character (Rawlinson)], which was the governor of his [Heb. over the] house. [See note on 1Ki_4:6, and cf. 1Ki_16:9. Rawlinson says it "tells in favour of the monarch's tolerance that he should have maintained an adherent of the old religion in so important an office." But it is just as probable that it was because of his religion that he occupied this post of trust. Ahab could depend on his fidelity and conscientiousness]. (Now Obadiah [here begins a second parenthesis within the first] feared [Heb. was fearing] the Lord greatly.
1Ki_18:4
For it was so, when Jezebel cut off the prophets of the Lord [Our author now instances a proof of Obadiah's devotion. The incident to which he refers is otherwise unknown to us, nor can we refer it with certainty to its proper place in the history. But it is extremely probable that this work of extermination was begun as an act of reprisals for the drought denounced by Elijah. Oba_1:13 almost implies that it had taken place during his absence. We see here, consequently, an additional reason for his flight (cf. 1Ki_19:2). These "prophets" are the same as those elsewhere called the "sons of the prophets, i.e; members of the prophetic schools; cf. 2Ki_2:3, 2Ki_2:5, 2Ki_2:7, etc.] that Obadiah took an hundred prophets [This would lead us to suppose that the great majority escaped. But see Oba_1:19 and 1Ki_22:6. That we find so large a number still in the land, notwithstanding the exodus (2Ch_11:16), and the steady growth of impiety, shows that God had not left Himself without witnesses], and hid them by fifty [Keil would insert a second äÂçîÄùÄÑéí as do some MSS. (Gardiner), and as in 1Ki_22:13. Such a word might easily be omitted in transcription, it is true. But "proclivi lectioni," etc.] in a cave [Heb. the cave; but LXX. ἐν σπηλαὶῳ . Similarly in verse 13. What is the force of the article here it is somewhat difficult to say. It has been suggested that these caves were in the sides of Mount Carmel; there are large caves under the western cliffs (Stanley); more than two thousand, according to others; "often of great length and extremely tortuous"; but this is mere guesswork, as Palestine, being of limestone formation, abounds in caverns. See Stanley, S. and P. pp. 151, 52. From the earliest times we find men—outlaws and the like—taking up their abode therein. Of. Jos_10:17; Jdg_6:2; 1Sa_22:1; Eze_33:27; Heb_11:38. Probably the division into two companies was partly for the sake of security (see Gen_22:8), and partly for the sake of convenience. The greater the number to be fed, the greater the chance of detection. Compare also Jacob's precautions Gen_32:8], and fed them with bread [or, food] and water.) [It is to be observed, as bearing on 1Ki_17:3-6, that these hundred prophets, though preserved by the special providence of God, were nevertheless maintained through human agency and by natural means.
1Ki_18:5
And Ahab said [had said] unto Obadiah, Go into [Heb. in] the land, unto all fountains [Heb. places of fountains. Cf. with îÇòÀéÈï from îÈàåÉø òÇéÄï from àåÉø etc.] of water, and unto all brooks [wadies; see on 1Ki_17:3]: peradventure we may find grass to save the horses and mules alive [It has been inferred from Ahab's concern for his stud that he viewed the sufferings of his subjects with comparative indifference, or at least regarded them as of altogether secondary importance. But this is a too hasty conclusion. His subjects were, for the most part, as well able to find water for themselves as he was for them, and he might safely trust to their instinct of self preservation to do their best to meet the emergency. But the dumb cattle, con. fined to the stall, could not act for themselves. Hence this expedition in search of fodder], that we lose not all the beasts. [Marg. that we cut not ourselves off from, etc. But this rendering, and still more that of the text, misinterprets the force of the Hiphil ðÇ÷ÀøÄéú . The literal translation is, "That we may not have to cut off from (i.e; a portion of, îÄï partitive, as in 1Ki_17:13 below, îâÀÌáÄéàÅé ). What Ahab means is that, unless they soon find fodder, they will have to slaughter a portion of their animals. So Bähr, Und nicht von dem Vieh (einen Theil) umbringen mussen. Similarly Keil.]
1Ki_18:6
So they divided the land between them to pass throughout it ["This personal inspection by the king and one of his chief officers marks the extreme straits to which the Israelites were now reduced" (Rawlinson). The difference, however, between an Eastern and an European monarch must not be overlooked. "None (of the emirs of Arabia or the chiefs of central Asia) think it beneath them to lead an expedition in search of grass or water" (Kitto)]: Ahab went one way by himself [Heb. alone. Rawlinson says, "This does not mean that either Ahab or Obadiah was unaccompanied by a retinue," but it may very well mean that ( ìáÇã , solus; LXX. μόνος ; Bähr allein. Cf. verse 22), if, indeed, it must not necessarily mean it; and Oba_1:14 certainly implies that Obadiah at least was unattended], and Obadiah went another way by himself.
1Ki_18:7
And as Obadiah Was in the way, behold, Elijah met him [Heb. to meet him]: and he knew [i.e; recognized. Same word, Gen_27:23; Gen_43:7, etc.] him, and fell on his face, and said, Art thou that [Heb. this, probably used adverbially (like hic) for here = áÈÌæÆä ] my lord Elijah? [The humble obeisance and the terms in which he addresses him alike show the profound reverence with which Obadiah regarded him, as well he might do, considering the terrible power he wielded. The whole land was, so to speak, at his mercy.]
1Ki_18:8
And he answered him; I am [Heb. I]: go, tell thy lord, Behold, Elijah is here. [The last two words are not in the Hebrew, and the sentence is much more graphic without them.]
1Ki_18:9
And he said, What have I sinned, that thou wouldst deliver [Heb. that thou art giving] thy servant into the hand of Ahab, to slay me?
1Ki_18:10
As the Lord thy God liveth [Obadiah uses precisely the same adjuration as the widow of Zarephath, 1Ki_17:12. But then, though Jehovah was undoubtedly his God, He was in a more special and intimate manner Elijah's God. The oath corresponds well with the prophet's name], there is no nation or kingdom, whither my lord hath not sent to seek thee [Keil says the hyperbole is to be explained by the "inward excitement and fear" of the speaker. But the Orientals use similar exaggerations in their calmest moments. All that is meant is that all neighbouring and accessible courts had been communicated with. This search for Elijah shows that Ahab regarded him as the author of the drought, and did not recognize it as sent by God. The belief in occult and magical powers has always held possession of the Eastern mind]: and when they said, He is not there [Heb. Not, and he, etc.]; he took an oath [LXX. ἐνέπρησε , which has been thought by some to point to acts of vengeance. But more probably it is a clerical error, perhaps for ὥρκισε , or ἐνώρκισε . On the frequency of oaths in that age see on 1Ki_1:51] of the kingdom and nation, that they found thee not.
1Ki_18:11
And now thou sayest, Go, tell thy lord, Behold, Elijah is here. [Heb. Behold, Elijah. Obadiah echoes the words of Oba_1:8.]
1Ki_18:12
And it shall come to pass, as soon as I am gone from thee, that [Heb. I shall go from thee, and] the Spirit of the Lord shall carry thee whither I know not [These words, which literally translated are "shall lift thee up upon where," etc; are to be explained by 2Ki_2:16, "lest the Spirit of the Lord hath taken him up" (same word) "and cast him upon some mountain," etc. Seb. Schmidt, Wordsworth, al. think that such a transportation must have already occurred in the history of Elijah, but the sudden, mysterious disappearance and the long concealment of the prophet is quite sufficient to account for Obadiah's fear. Compare Act_8:39. The words do suggest, however, that it had been believed by some that the Lord had hid Elijah, and it is not improbable that during his long absence rumours had often gained credence that he had been seen and had suddenly disappeared, just as later Jews have held that he "has appeared again and again as an Arabian merchant to wise and good Rabbis at their prayers or in their journeys" (Stanley)]; and so when I come and tell [Heb. and I come to tell] Ahab, and he cannot find thee, he shall slay me [This is just what a prince like Ahab, or any prince who was under the guidance of a Jezebel, would do, out of sheer vexation at losing his prey when so nearly in his grasp]: but [Heb. and] I thy servant fear the Lord from my youth. [Obadiah's meaning clearly is not that he, "as a God-fearing man and a protector of the prophets, cannot have any special favour to expect from Ahab" (Keil; similarly Ewald), but that it was hard that one who was a steadfast worshipper of Elijah's God should be slain for his sake. It is extremely unlikely that Ahab knew of Obadiah's having protected the prophets. He could hardly have maintained him in his post had he known that the steward of the palace had thwarted the designs of his queen.]
1Ki_18:13
Was it not told my lord what I did when Jezebel slew the prophets of the Lord how I hid an hundred men of [Heb. from] the Lord's prophets by fifty in a cave, and fed them with bread and water? [Stanley happily calls Obadiah "the Sebastian of this Jewish Diocletian."]
1Ki_18:14
And now thou sayest [="This is to be the reward of my devotion, is it?"], GO, tell thy lord, Behold, Elijah Is here: and he shall slay me.
1Ki_18:15
And Elijah said, As the Lord of hosts liveth, before whom I stand [This formula should be compared with that of 1Ki_17:1. The repetition is suggestive as exhibiting the habit of the man. He was the ready and patient slave of Jehovah. The öÀáÈàåÉú is apparently introduced not so much to "elevate the solemnity of the oath" (Keil, Bähr)—for surely Elijah would wish to make the affirmation of 1Ki_17:1 as strong and solemn as possible—nor yet to convey the meaning that "it is not Baal or Ashtaroth who are the rulers of the heavenly bodies" (Wordsworth), for Obadiah knew that perfectly well, but because it was thus better adapted for a believer. In addressing Ahab it suited Elijah's purpose better to give prominence to the idea that Jehovah was "the God of Israel"], I will surely show myself unto him today.
1Ki_18:16
So Obadiah went to meet Ahab, and told him: and Ahab went [Very readily, it would seem. Anything was better than suspense and famine. And Elijah's very return contained in it a promise of rain] to meet Elijah.
1Ki_18:17
And it came to pass, when Ahab saw Elijah, that Ahab said unto him Art thou he [Rather, here: same words as in 1Ki_18:7. "Do I at last see thee again? Hast thou ventured into my presence?"] that troubleth Israel? [Heb. thou troubler of Israel. For the word ( òÈëÇø ) see Gen_24:30; Jos_6:18; Jos_7:25; Pro_11:17; 1Sa_14:29. When Rawlinson says that this charge of troubling Israel has "never been before brought against any one but Achan," he apparently forgets the passage last cited. "My father hath troubled the land." Wordsworth paraphrases, "Art thou the Achan of Israel?" but it is very doubtful whether this thought was in Ahab's mind.]
1Ki_18:18
And he answered, I have not troubled Israel; but thou, and thy fathers house [It has been supposed that Ahab "hoped to abash the Tishbite, perhaps to have him at his feet suing for pardon" (Rawlinson). If so, he must have completely misjudged his man. And why the prophet should sue for pardon, when he was so clearly master of the situation, it is difficult to imagine. It is quite as likely that Ahab expected denunciation and defiance such as he now provokes], in that ye have forsaken the commandments of the Lord, and thou [The change from plural to singular is instructive. Preceding kings and the people at large had broken God's commandments by the calf-worship, but Ahab alone had introduced the Baal-cultus into the land] hast followed [Heb. goest after] Baalim. [The plural may either refer to the various names and forms under which Baal was worshipped—Baal-Berith, Baal-Zebub, etc. (Bähr, al.)—or more probably to the various images or statues of this god set up in the land (Gesenius). "This boldness, this high tone, this absence of the slightest indication of alarm, seems to have completely discomfited Ahab, who ventured on no reply," etc. (Rawlinson). It is probable that, though he put on a bold front, he was from the first thoroughly cowed.
1Ki_18:19
Now therefore send, and gather to me all Israel [i.e; by representation, the heads of the people, elders, etc. Cf. 1Ki_8:2, 1Ki_8:65; 1Ki_12:16, 1Ki_12:18; 1Ki_16:16, 1Ki_16:17] unto Mount Carmel [Heb; as almost always, the Carmel, i.e; the park. Cf. 1Sa_25:1-5. It is "the park of Palestine." It is indebted for this name to the luxuriant vegetation—"the excellency of Carmel" (Isa_35:2)—which clothes its southern slopes. It is now generally called Mar (i.e; Lord or Saint) Elyas, after the great prophet. No one who has seen the locality can have any doubts as to which part of the mountain was the scene of the sacrifice, or can fail to be struck with the singular fitness of the place to be the theatre of this thrilling history. Carmel is rather a ridge than a mountain, some twelve miles in length. Its western (or strictly N.N.W.) extremity is a bold headland, some 600 feet in height, which dips almost directly into the waters of the Mediterranean. Its highest point, 1728 feet above the sea level, is about four miles from its eastern extremity, which, at an elevation of 1600 feet, rises like a wall from the great plain of Esdraelon. It is at this point, there can be no question, we are to place the scene of the burnt sacrifice. The identification has only been effected in comparatively recent days, but it is beyond dispute. Not only does the Arab name which it bears—El Murahkah, "the Burning," or "Sacrifice"—afford striking witness to the identity, but the situation and surroundings adapt themselves with such wonderful precision to the requirements of the narrative as to leave no reasonable doubt in the mind. For
(1) it is a sort of natural platform, or pulpit, raised 1000 feet above the adjoining plain, and therefore well calculated to afford a view of the proceedings, or at least of the descent of the Holy Fire, to spectators of all Israel. The flame would probably be seen by Jezebel in her palace at Jezreel. This eminence is visible from Nazareth, some twenty miles away. "There is not a more conspicuous spot on all Carmel than the abrupt, rocky height of El Murahkah, shooting up so suddenly on the east". "The summit… commands the last view of the sea behind and the first view of the great plain in front" (Stanley). In fact, it was in its way just as well adapted for the solemn vindication of the law which took place there as Jebel Sufsafeh was for the giving of the law.
(2) A sort of plateau near the summit—the table land where the altars were built, etc.—would accommodate a vast number of spectators (1Sa_25:21).
(3) There is a spring of water close at hand—less than 100 yards distant—and a spring which is said to flow even in the driest seasons, which would supply the water of which we read in 1Sa_25:4, 1Sa_25:33-35. Josephus (Ant. 8.13, 5) says it came from the fountain.
(4) The sea, though not visible from the plateau itself, is seen from a point some 300 feet higher, a detail which accords admirably with the account of 1Sa_25:42-44. It may be added that the place is still held sacred by the Druses, and reverenced by "Jews, Christians, Moslems, and Bedouin as the site of these miracles of Elijah" (Thomson). The traveller, consequently, cannot doubt for a moment, as he stands on the table-land of El Murahkah and looks across the great plain to Jezreel and the heights of Galilee and Samaria, that he is on the very spot sanctified by the descent of the heavenly fire. It should be added, as explaining the selection of Carmel by Elijah, that its situation is central end convenient; that it is near the sea, from whence the rain clouds would come; that it is easy of access from Jezreel; and that it was not only a holy place from earlier times (cf. 2Ki_4:23), but also had its altar of Jehovah, an altar, no doubt, in constant use when the people "sacrificed and burnt incense on the high places," but which had in later days fallen into neglect, and was now broken down. It was every way, therefore, a most appropriate locality for the public vindication of the despised and outraged law of God. "No place could be conceived more fitted by nature to be that wondrous battlefield of truth" (Tristram in Wordsworth)], and the prophets of Baal [so called not because they were Weissager und Verkunder (Bähr) of the god, nor yet because they were teachers and emissaries of his religion, but because of the prophetic frenzy (1Sa_25:28) into which they worked themselves (Keil)] four hundred and fifty, and the prophets of the groves [Heb. of the Asherah, i.e; of Astarte, not "grove," as 'Rawlinson. See note on 1Ki_14:15] four hundred [Rawlinson remarks that "the number 400 seems to have been one especially affected by Ahab." He reminds us that we find 400 prophets at the close of his reign (1Ki_22:6), and also remarks on "the prevalence of the number 40 in the religious systems of the Jews (Exo_36:24, Exo_36:26; Deu_25:1-19 :"3, etc.) " But when it is remembered that Baal's prophets were 450, and the prophets of 1Ki_22:6 were about 400 men, the solitary instance of the 400 prophets of Astarte—who, by the way, were Jezebel's rather than Ahab's ministers—affords but a slender basis for his conclusion], which eat at Jezebel's table. [Heb. eaters of. There is nothing in the Hebrew to imply that they sat with her at the same board; and it is certain that this would be altogether repugnant to Eastern ideas of propriety. All that is meant is that they were fed by her bounty. See note on 1Ki_2:7.]
1Ki_18:20
So Ahab sent unto all the children of Israel, and gathered the prophets together unto Mount Carmel, ["The persecuting king became a passive instrument in the hand of the persecuted prophet" (Stanley). His ready compliance with Elijah's request, notwithstanding the bitter hatred of the man which he had just betrayed, is easily explained. It was not so much that "he bowed before the spiritual supremacy of the prophet, which impressed him" (Bähr), as that he hoped, from his reappearance, that he was now about to speak the word (1Ki_17:1) and give rain upon the earth, and Ahab was willing to take any measures which would conduce w that result. It would take some days to collect the representatives of the tribes.]
1Ki_18:21
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 concourse 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 1Ki_18:26 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).]
1Ki_18:22
Then said Elijah unto the people, l, even I only, remain [Heb. I, I am left alone. Cf. Gen_32:24; μονώτατος ] a prophet of the Lord [Thenius hence concludes that the "hundred prophets" of whom we read in Gen_32:4, Gen_32:13 had been discovered in their hiding place and had been put to death. But this by no means follows from Elijah's statement here or in Gen_19:10 (where see note); and we know that the schools of the prophets had not ceased to exist (2Ki_2:3, 2Ki_2:5, 2Ki_2:7; cf. 1Ki_22:8). All that Elijah says is that he stood that day alone as a prophet of Jehovah. "I only remain in the exercise of the office of a prophet" (Rawlinson). The rest might well hesitate, after me fierce persecution which they had undergone, to face the king and their bitter enemies, the Baal prophets. It must be remembered that Elijah had had no opportunity of communicating with them, and he may have been quite ignorant as to what number had remained steadfast and true. One thing he knew, that he alone was left to prophesy, and to confront the whole hierarchy of the false God]; but Baal's prophets are four hundred and fifty men. [It is clear, not only from the silence of this verse and of Gen_19:25, respecting them, but still more from the fact that they escaped in the general slaughter (verse 40), that the prophets of Astarte were not present, and the natural inference is that either Jezebel had forbidden their presence or that they shrank from the ordeal. The LXX. inserts "and the prophets of the grove, four hundred," but the words are evidently added from Gen_19:19. The Baal prophets would doubtless have been only too glad to do the same, but they were under the immediate command of the king. It is not certain that they had any forebodings of evil, or dreaded reprisals on Elijah's part, but they had had proof conclusive of his power and of their impo-fence. We must remember that all through the triennium prayers and sacrifices had, no doubt, been constantly offered with a view to procure rain. We learn from Menander (Jos; Jos_8:1-35.13. 2) that even in Phoenicia supplication had been made for rain by Ethabaal.
1Ki_18:23
Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces [same word Exo_29:17; Le Exo_1:6, Exo_1:12; Jdg_20:6], and lay it on wood [Heb. the woods], and put no fire under [Heb. and fire they shall not set to]: and I win dress [Heb. make, òÈùÈÒä , like ποιεῖν in the LXX; is constantly used in a sacrificial sense = offer. Cf. Exo_29:36, Exo_29:38, Exo_29:41; Le Exo_9:7; Exo_15:15; Jdg_6:19, etc. This is to be remembered in interpreting our Lord's τοῦτο ποιεῖτε κ . τ . λ . (Luk_22:19)] the other bullock, and lay it on wood [the wood], and put no fire under [and fire I will not set to]:
1Ki_18:24
And call ye on the name of your gods [As Elijah is still addressing the people, not the prophets of Baal (see 1Ki_18:25), this change of person is significant. He sorrowfully assumes that they have taken Baal and Astarte for their gods], and I will call on the name of the Lord: and the Clod that answereth by fire, let him be God. [Heb. he shall be the God, i.e; the true God and their God. Cf. verse 39. Not only was a "sign from heaven" (Mar_8:11) ever esteemed a more powerful and direct proof of Divine energy—perhaps as being less liable to be counterfeited, and as excluding the idea of the operation of infernal powers (Mat_12:24)—but it must be remembered that Baal claimed to be the Sun god and Lord of the elements and forces of nature; while Jehovah bad already, according to the law, identified Himself with this token (Le Heb_9:24; 1Ch_21:26; 2Ch_7:1). Indeed, this sign had a double fit. ness as a test of the true religion. It would not only put the powers of the rival deities to the proof; it would also at the same time decide which of the rival systems of worship was acceptable to the Supreme Being. It is observable that there is no mention of rain. We might have expected, after the long drought, that this would be the test. But that could not be promised until the Lord had first been recognized as God.] And all the people answered and said, Is well spoken. [Heb. Good the word. They accepted Elijah's proposition, but whether eagerly or reluctantly it is difficult to say. The Hebrew merely conveys that they admitted its fairness and reasonableness.
Having gained the assent of the people, for whose verdict he and the Baal prophets were now contending, and who were, consequently, entitled to be consulted as to the sign which would satisfy them, he turns to the band of 400 prophets, who, probably in all the bravery of their sacrificial vestments (2Ki_10:22), occupied a separate position on the hill top, between the king and the people, and repeats his proposal to them.
1Ki_18:25
And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress [or offer, as in 1Ki_18:23] it first; for ye are many [Heb. the many. Every pre-eminence and advantage which he gives to them will make his triumph, when it comes, all the greater. It is quite possible that he meant again to hint at their immense superiority in point of numbers. But no doubt he was only too glad to find a reason for their taking the lead. "He is anxious that their inability shall be fully manifested before he shows his own power" (Rawlinson). Whether the idea was also present in his mind that they "could prepare their victim in a much shorter time than he could prepare his" (ib.) is by no means so certain]; and call on the name of your gods [or god, i.e; Baal], but put no fire under. [The repetition (cf. verse 24) shows that the ordeal was proposed separately to the people and the prophets.]
1Ki_18:26
And they took the bullock which was given them [Heb. which he (or one) gave; i.e; they declined to choose], and they dressed it, and called on the name of from morning even until noon, saying, O Baal, hear us [Heb. answer us. Same word as below. They thought they would be heard for their much speaking]. But there was no voice [Heb. and not a voice], nor any that answered. And they leaped [or limped. Same word as that translated "halt" in verse 21. Gesenius thinks the word is "used scornfully of the awkward dancing of the priests of Baal." But it seems more natural to understand it as descriptive of what actually occurred, i.e; of the reeling, swaying, bacchantie dance of the priests, which was probably not unlike that of the dancing dervishes or the Indian devil worshippers of our own time] upon [or near, i.e; around] the altar which was made, [Heb. he, that is, one made, òÈùÈÒä impersonal. But some MSS. and most versions read òÈùÑåÌ ].
1Ki_18:27
And it came to pass at noon, that Elijah mocked [or deceived] them, and said, Cry aloud [Heb. with a great voice]: for he is a god [i.e; in your estimation. "Here is one of the few examples of irony in Scripture" (Wordsworth)]; either he is talking [the marg. he meditateth is preferable. Cf. 1Sa_1:16; Psa_142:3. But the word has both meanings (see 2Ki_9:11), fairly preserved in the LXX; ἀδολεσχία αὐτῷ ἐστι ], or he is pursuing [Heb. for he hath a withdrawal, i.e; for the purpose of relieving himself. A euphemism. Cf. Jdg_3:24; 2Sa_24:3. Stanley attempts to preserve the paronomasia, ùÄÒéâ ùÄÒéç , by the translation, "he has his head full" and "he has his stomach full"], or he is in a Journey [the thrice repeated ëÄé must be noticed. It heightens the effect of the mockery], or peradventure he sleepeth [Though it was noon, it is not clear that there is a reference to the usual midday siesta of the East], and must be awaked.
1Ki_18:28
And they cried aloud [Heb. in a great voice, as above. It was not that they took Elijah's words au serieux, but his scorn led them to redouble their efforts, if only to testify their faith in their god. The frantic cries of the Greek Easter in Jerusalem, the prayers of the pilgrims for the descent of the holy fire, may help us to realize the scene here described], and cut themselves [cf. Deu_14:1; Jer_16:6; Jer_41:5; Jer_47:5] after their manner [Keil quotes from Movers, Phoniz. 1. pp. 682-83, a description of the religious dances offered to the Dea Syria. "A discordant howling opens the scene. Then they rush wildly about in perfect confusion, with their heads bowed down to the ground, but always revolving in circles, so that the loosened hair drags through the mire; then they begin to bite their arms, and end with cutting themselves with the two-edged swords which they are in the habit of carrying. A new scene then opens. One of them, who surpasses all the rest in frenzy, begins to prophesy with sighs and groans," etc. In the "Contemporary Review," vol. 27, pp. 371 sqq; Bishop Caldwell has graphically described the devil dances of Southern India—a description which may be read with profit in this connexion. One sentence may be transcribed here: "He cuts and hacks and hews himself, and not unfrequently kills himself there and then." Kitto mentions "the furious gashes which the Persians inflict upon themselves in their frantic annual lamentation for Hossein." Rawlinson says this was also common among the Carians and Phrygians] with knives [Heb. swords] and lancets [Heb. lances, spears. The A.V. is misleading. The instruments they used were weapons of heavy-armed troops. For øÀîÈçÄéí , see Num_25:7; Jdg_5:8; Jer_46:4], till the blood gushed out upon them. [Heb. until the shedding of blood upon them. It is perfectly clear that their faith in Baal was sincere and profound. Making due allowance for the fact that they were under the eyes of their king and patron, and of representatives of the entire people, it is still impossible to doubt their sincerity. Some of them, it is probable, were Phoenicians. "Of one thing I am assured—the devil dancer never shams excitement" (Caldwell).]
1Ki_18:29
And it came to pass, when midday was past [Elijah allowed them all the time he could, consistently with the great work he had himself to do, which would absorb all the rest of the day], and they prophesied [Notice the striking coincidence with the description of the worship of Ashtoreth given above. We are not to think of vaticinations, but of frenzied cries, etc. It is not clear, however, that any fresh element in their worship is intended, as Keil imagines. Their service as a whole, seeing they were prophets, would be called a "prophesying," and the word, consequently, may merely mean "they pursued their calling," "they cried and prayed," etc.] until the time of the offering [Keil and Rawlinson would translate, "until towards the time," etc. There is certainly some indefiniteness in the words òÇã ìÇòÂìåÉú , until [the hour] for placing, etc; but we may well believe that their dances and cries continued up to the moment of Elijah's prayer (1Ki_18:36)] of the evening sacrifice [Heb. the Minchah, i.e; the meat offering or unbloody sacrifice. In Gen_4:3-6 the word would appear to be used of any offering; but at a later day it was restricted to bloodless offerings, and was opposed to æÆáÇç Cf. Psa_40:7; Jer_17:26. Directions as to the offering of the Minchah are given, Exo_29:38-41; Num_28:3-8. The evening sacrifice was probably offered then, as it certainly was at a later day, at the ninth hour. Cf. Act_3:1; Act_10:3, Act_10:30, and see Jos; Ant. 14.4. 3. Wordsworth think, this synchronism very significant, as suggesting that the true worship of God was that of the temple in Jerusalem], that there was neither voice, nor any to answer [as in Act_10:26], nor any that regarded. [Heb. and not attention. The LXX has a curious variation and addition here: "And Elijah the Tishbite said to the prophets of the idols, Stand back; I will now make ready my offering."]
1Ki_18:30
And Elijah said unto all the people [He has now done with the priests. They have had their opportunity; his turn is come], Come dear unto me. [Hitherto they had gathered round the altar of Baal, and some, it may he, had joined their prayers to those of the priests (1Ki_18:24). In 1Ki_18:21, he "drew near"—same word—to them. Now they must stand round the altar he is about to build. He will have "eyewitnesses and ear-witnesses" (Keil). There must be no suspicion of imposture.] And all the people came near unto him And he repaired the altar of the Lord that was broken down. [It has been already suggested that this altar may have dated from the time when there was no house built unto the name of the Lord. But it is just as likely that it had been restored, if not raised, by some of the "seven thousand who had not bowed their knees unto Baal," or by some of the faithful remaining in Israel after the calf-worship and the hostility between the two kingdoms had made worship at Jerusalem an impossibility. Anyhow we can hardly be mistaken in holding that this was one of the "altars" (1Ki_19:10), thrown down" by command of Ahab or Jezebel. Elijah's repairing it wag an act of profound significance. It showed him as the restorer of the law and the true religion.]
1Ki_18:31
And Elijah took twelve stones [This number, too, was full of significance. Not only would it carry back their thoughts to the giving of the law (Exo_24:4; Exo_28:21), and to their fathers' entrance into the promised land (Jos_4:3, Jos_4:9), but it would remind them of the essential unity of the people, notwithstanding the division of the kingdom. The act was thus a protest against the schism. We cannot hold with Keil, Wordsworth, al. that it was "a practical declaration on the part of the prophet that the division of the nation into two kingdoms was at variance with the will of God," because we are distinctly told that that division was "from the Lord" (1Ki_12:15). But it was certainly a witness against a divided Church, and a reminder of the unity of the race], according to the number of the tribes of the sons of Jacob, unto whom the word of the Lord came [Gen_32:28], saying, Israel shall be thy name. [He thus protests against the exclusive assumption of the name of Israel, and the exception of the southern kingdom from the glorious heritage and calling of Israel, by the ten tribes. But we cannot follow Bähr in the belief that Jacob received "from Jehovah the name of Israel," i.e; the "soldier of God," because he commanded his house to "put away the strange gods" (Gen_35:2, Gen_35:10 sqq.), or that Elijah would teach that "only those who did as Jacob did had a claim to his name." The great idea is that the people are one, and are the Lord's.]
1Ki_18:32
And with the stones [the twelve he had chosen out of the ruins. Cf. Exo_20:25] he built an altar in the name of the Lord [not "by the command of Jehovah" (Bähr), but rather as the minister and for the service of Jehovah, or, as Keil. "by the authority and for the glory of Jehovah." Nor is it certain that "he called, as he Built it, on the name of Jehovah, and so dedicated it to His service" (Rawl.) See Gen_12:8; Gen_13:4; Gen_33:20; Gen_35:7]: and he made a trench [or channel, 2Ki_18:17; Isa_7:3; Isa_36:2; Eze_31:4. The word implies that it was for holding the water, not for keeping off the people] about the altar, as great as would contain two measures of seed [Heb. as the inside (lit; house) of two seahs of seed. These words have been variously interpreted. Keil, with Thenius and Wordsworth, understands that "the trench was so large that you could sow two seahs of seed upon the ground which it covered." But apart from the fact that áÇÌéÄú must refer to capacity rather than superficial extent, one does not measure a trench, as Bähr observes, by the ground which it covers, but by its depth. He would follow Gesenius in understanding that the trench was so deep as to hold two seahs of seed; i.e; as deep as the grain measure containing two seahs. The ñÀàÈä was the third of an ephah. Cf. Jos; Ant. 9.4. 5, and the σάτα τρία of Mat_13:33.]
1Ki_18:33
And he put the wood in order, and cut the bullock in pieces, and laid him on the wood [Rawlinson says "He obeyed, that is, all the injunctions of the law with respect to the offering of a burnt sacrifice (see Le 1Ki_1:3-9), and adds, "He thus publicly taught that all the ordinances of the law were binding on the kingdom of Israel." But it is very probable that the priests of Baal had done the same things. All sacrifice involved such manual acts. Cf. Gen_22:9, where the same word òÈøÇêÀ is used. No doubt the prophet did everything in an orderly and regular way; but the people could hardly learn a lesson of obedience from such elementary acts as these, and the less so as the law provided, that the sacrifice should be offered only "by the priests, the sons of Aaron" (Le Gen_1:8), and Elijah's ministrations, consequently, might seem to warrant or condone the ministrations of Jeroboam's intrusive priesthood. That they did not lend any real sanction to those irregularities is clear, however, to us. For, in the first place, priests were not to be had, all having long since left the kingdom. In the second place, the higher commission of the prophet embraced within itself the authority for all necessary priestly Ac. Cf. 1Sa_16:2. Elijah acted, as Grotius well observes, jure prophetico, minoribus legibus exsolutus, ut majores servaret], and said, Fill four barrels [Heb. ëÇãÌéí . Cf. 1Ki_17:12. It designates the ordinary water-pitcher, generally carried then, as now, by women: Gen_24:14-20; Jdg_7:16; Ecc_12:6] with water, and pour it on the burnt sacrifice, and on the wood. [The water, as already remarked, was doubtless brought from the adjoining spring. "In such springs the water remains always cool, under the shade of a vaulted roof, and with no hot atmosphere to evaporate it. While all other fountains were dried up, I can well understand that there might have been found here that superabundance of water which Elijah poured so profusely over the altar".]
1Ki_18:34
And he said, Do it the second time. And they did it the second time. [Heb. Repeat, and they repeated.] And he said, Do it the third time. And they did it the third time. [See note on 1Ki_17:21.]
1Ki_18:35
And the water ran round [Heb. the waters went round] about the altar, and he filled the trench also [i.e; the trench, which was only partially filled with the water of the twelve ëÇãÄÌéí , he now filled to the brim] with water. [The object of these repeated drenchings of the victim and altar was to exclude all suspicion of fraud. It would almost seem as if tricks not unlike that practised year by year at the Greek Easter at Jerusalem were familiar to that age. Some of the fathers expressly state that the idolatrous priests of an earlier time were accustomed to set fire to the sacrifice from hollow places concealed beneath the altar, and it was an old tradition (found in Ephrem Syrus, and Chrysostom) that the Baal prophets had concealed a man for that purpose beneath their altar, but that he had died from suffocation (Stanley). Bähr, however, sees in these 3 x 4 vessels of water a symbolical act. The significance of this combination, he says, is unmistakable, though we cannot be certain as to the precise meaning of the prophetic act. His only suggestion is that it points to abundance of rain as the reward of keeping the covenant (Deu_28:12, Deu_28:23). But all this is extremely precarious, and the more so as the pitchers may have been filled any number of times before the trench was full.]
1Ki_18:36
And it came to pass at the time of the offering of the evening sacrifice [see note on 1Ki_18:29], that Elijah the prophet [this designation of Elijah is unusual. Cf. Mal_4:5. Elsewhere he is "the Tishbite," or the "man of God"] came near, and said, Lord [Heb. Jehovah. Not only does the sacred name stand at the head of his prayer, it is also mentioned thrice (LXX. four times)] God of Abraham, Isaac, and Israel [Two things are to be noticed here: first, that this formula had only once before been used, and that by God Himself, before the giving of law, at the burning bush. It was when God revealed Himself in flaming fire that He had proclaimed Himself the God of Abraham, etc. Secondly, that the variation "Israel" is made designedly (cf. verse 31), not only to proclaim the Lord as the "God of Israel" (cf. 1Ki_17:1), but also to suggest that the name and privileges of Israel belonged to all the sons of Jacob. The LXX. adds, "Hear me, O Lord, hear me this day by fire"—most of which is clearly borrowed from the next verse], let it be known this day that thou art God in Israel [according to verse 24, "the God that answereth by fire, etc.], and that I am thy servant, and that I have done all these things according to thy word. [LXX. διὰ σε . Not only the earlier proceedings of the day, but the three years' drought, etc. Keil would include the miracle about to be performed, but the people could hardly doubt that that, when done, was done according to the Divine word. It is interesting to compare with these words 1Ki_17:2, 1Ki_17:3, 1Ki_17:8, 1Ki_17:16, 1Ki_17:24, and 1Ki_18:1, all of which mention the "word of the Lord."]
1Ki_18:37
Hear me, O Lord [Jehovah], hear me [or answer me; same word as in 1Ki_18:24, 1Ki_18:26, and 1Ki_18:29], that this people may know that thou art the Lord God [Rather, "that thou, Jehovah, art the God." Same expression as in 1Ki_18:24, "let him be the God"], and that thou hast turned their heart back again. [Cf. Mal_4:5, Mal_4:6 : "He "Elijah the prophet") shall turn the heart of the fathers," etc. He speaks as if the miracle were already wrought (cf. Joh_11:41), and the people already repentant. His prayer is that they may understand that the prodigy about to be performed was wrought for their conversion.]
1Ki_18:38
Then the fire of the Lord [Jehovah. Not lightning, but supernatural light and heat emanating from God Himself. Cf. Le 1Ki_9:24; 1Ch_21:26; 2Ch_7:1; Heb_12:29] fell, and consumed [Heb. ate up, devoured] the burnt sacrifice, and the wood, and the stones [in calcem redigit, Cler.], and the dust [Bähr translates die Erde, and understands this to be the earth with which the altar of twelve stones had been packed. Similarly Rawlinson. But it is very doubtful whether òÈôÈø pulvis, could be used in this sense. It may mean dry earth, but this altar had been deluged with water], and licked up [ ìÈçÇêÀ is clearly onomatopoetic, like our lick; Germ. lecken; Gr. λείχω , etc. It expresses well the action of tongues of flame] the water that was in the trench.
1Ki_18:39
And when all the people saw it, they fell on their faces [As in Le 1Ki_9:24; 2Ch_7:3; cf. Num_22:31; Jos_5:14; Rev_11:16. They recognized in the fire, that is to say, the token of the Divine Presence]: and they said, The Lord [Jehovah. The connexion of this verse with the three verses preceding is obscured by our translation], he is the God; the Lord, he is the God. [The echo of verse 24. The Hebrew words are the same. Stanley remarks that it is as if (by a slight inversion) they turned "the name of the prophet himself into a war-cry, 'Eli-Jah-hu.'"]
1Ki_18:40
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. [Elijah's promptitude is extremely striking. The people had hardly recovered from their terror and awe before he proceeds to judgment. The narrative has the air of truth, and was doubtless reduced to writing by an eye-witness.] And they took them: and Elijah brought them down [Heb. caused them to go down, i.e; had them brought down. He could but lead the way, as they numbered 450] to the brook [Wady. "Like most of the so called ' rivers of Palestine,' the perennial stream forms but a small part of the Kishon" (Grove)] Kishon ["Tortuous," now called Nahr el Mukatta, the "river of slaughter." See Thomson, L. and B. 2. pp. 140, 141; Porter, pp. 383-4; Dict. Bib. 2.p.45. It flows directly under Carmel], and slew them there. [Obviously, he merely superintended the slaughter. That he slew them all with his own hand is altogether out of the question. Nor is it clear that" sword in hand he stood over them" (Stanley). Josephus rightly explains: "they slew the prophets at Elijah's instigation." It is almost certain, from their resorting to the Kishon for this purpose, that it was not quite dry at the time. Their blood would mingle with its waters, and the flood which the "great rain" would presently produce (cf. Jdg_5:21) would carry their corpses down to the sea. It has often been supposed that the mound near the Kishon, known as Tell el Cassis, "the mound of the priests," derives its name from this slaughter of the prophets of Baal. But Conder remarks that "Kassis is the word applied to a Christian priest, and the word Kohen or Kamir would more naturally be expected if there was any real connexion with the idolatrous priests of Baal."]
This action of the prophet Elijah in instituting this wholesale slaughter in the hour of his triumph has been repeatedly arraigned and denounced, but most unjustly. According to some, it was an act of gross fanaticism and cruelty; others have seen it in a wild and terrible vendetta for the murder of the Lord's prophets. By some, indeed, it has been justified on the principles of the lex talionis (Exo_21:24, etc.); on the ground, that is to say, that the men who had instigated Jezebel in her attempted extermination of the prophetic schools had merited extermination in their turn. But it is a fatal objection to their view, first, that we not only have no proof, but no reason for thinking, that it was at their instigation that the queen "cut off the prophets of the Lord;" and, secondly, that it is not clear that she succeeded in her sanguinary purpose, or that many lives were sacrificed to her fury. And Elljah's action needs no such lame apologies. As the Lord's prophet, as the vindicator and restorer of the law, there was no other course open to him. If the Mosaic law was then written, and this very incident is one of the proofs that it was then written; if, however it had fallen into contempt or desuetude, it was still binding upon Israel; and if Elijah was justified in executing its provisions, and was required to execute them, however repugnant they might be to his inclinations (Deu_27:26; Gal_3:10), then he could not have done otherwise than he did. For it was an essential part of that law, it was an obligation that was laid, not once or twice, but on three separate occasions (Exo_22:20; Deu_13:1-18.; Deu_17:2-7), on the Jewish people, it was a duty they were to perform, however distressing and harrowing it might be (Deu_13:6-9), to provide that the worshipper of false gods, and especially the teacher of such worship, should be put to death. It was primarily, of course, the duty of the authorities, of the theocratic king and his subordinates, to execute these injunctions. But the king of that age was corrupt and powerless—nay, was himself idolatrous. So great was the depravity of the time that the false prophet enjoyed the favour and protection of the court, and the true prophet was everywhere being hunted to death. The execution of this law, consequently, could not be expected from the king. It must be executed, if at all, in spite of him, and in disregard of his protests. It was only Elijah, therefore, could put it into force, and Elijah only in the hour of his triumph. And the jus zelotyparum, the right claimed by every faithful Jew to execute vengeance, after the example of Phinehas (Num_25:11), upon any gross breach of the Divine law committed in his presence, was not his only warranty; he held a commission, higher than the king's, as the prophet of the Most High. He had just proved that the Lord He was God. It was now for him to prove that God's law was no dead letter. It was for him to cut off the men—some of them renegades from the faith of Israel, some of them foreign emissaries introduced into the land who had corrupted his countrymen, and threatened the very existence of the true religion. It is necessary, therefore, for those who challenge his conduct in this respect, who call him sanguinary, vindictive, etc; to settle their account with the law which he obeyed, and, indeed, with Him who has approved this deed, and has forewarned us that He too will act in like manner (Luk_19:27). For this terrible retribution is by no means an exceptional or isolated act, in contrast to the general spirit of that dispensation; on the contrary, it is in thorough accord with the system out of which it sprung. We gain nothing, therefore, by repudiating this one transaction. For clearly, in the first place, it was allowed and approved of God, who otherwise would hardly have answered the prayer which Elijah presently offered, and (2) other similar acts have distinctly received Divine commendation (Exo_32:25-28; Num_25:7-13; 2Ki_1:9 sqq.) It is true that the spirit of Elias was not the spirit of Christianity (Luk_9:56), but it is forgotten how different was the dispensation of Elijah from that of the New Covenant. In that age idolaters must receive their just recompense of reward, because the judgment to come had not then been revealed; because justice must be measured out to men in this life. We do not avenge idolatry or irreligion now with fire and sword, not because the thing is any the less sinful, but because the duty has been taken out of our hands; because our religion instructs us to leave it to Him who has said, "Vengeance is Mine," etc.