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1Ki_18:22-40
Elijah proposed a trial which should demonstrate to their senses the proportion between the claims of Jehovah and of Baal. He desired that two bullocks should be provided—one for him, and one for the priests of Baal. These they were to lay out upon two altars for sacrifice, in the usual manner; but that, instead of applying fire to their offerings, each party should supplicate their God, and the God that answered by sending fire to consume the victim should be acknowledged as the Almighty Lord. To show that the human disadvantage was all on his side, the prophet touchingly alluded to the disproportion of their numbers—“I, even I only, remain a prophet of Jehovah; but Baal’s prophets are four hundred and fifty men.”
The proposal was altogether so fair and unobjectionable, that the people assented to it with such entire satisfaction, that the Baalite priests, whatever may have been their misgivings, could not with any credit refuse to abide by this ordeal. Indeed, they could have done so with the less grace, seeing that, as we have shown, their Baal was no other than the sun, whence it should have been very much in his line thus to supply them with the fire they wanted for his service. Remembering what we have read respecting the skill of the ancient heathen priests, in the arts of producing sudden combustion by their skill in pyrotechnics, one almost shudders at the danger of the trial proposed; for, if the priests had been able, by some secret art or contrivance, to kindle the fire upon the altar, the result would have been deemed conclusive by the people in favor of Baal. But they either did not possess such arts, or from the suddenness of their being called on for this trial, off their own ground, and watched by thousands of vigilant eyes, were unable to exercise them.
They, however, set to work with the reality or show of great courage and vigor. They built their altar, they laid on their wood, they slew the victim, and set it ready for the burning. They then commenced their sacred invocatory dances around the altar—first slow and solemn—then quicker—then with frantic energy—their numerous skirts flaunting in the air, and creating an artificial breeze. Then, as their blood waxed hot, and their enthusiasm was kindled, arose from among them shrill cries, fit to pierce the heavens, of “Baal, hear us! Baal, hear us!” and presently, in the madness of their wildering excitement, they smote themselves with their knives, and the blood gushed out and streaked their persons with gore, presenting a most frightful spectacle to the eyes of unexcited observers. But still their oracle was dumb—no responsive fires came down from heaven in answer to their cries; and as the time advanced in their abortive efforts to rend the brazen heavens, the voice of the Lord’s prophet was heard lashing them with sarcasms, which smote them with far keener cuts than the knives which, in their madness, they thrust into their flesh—“Cry aloud; for he is a god: either he is talking, or he is pursuing, or he is on a journey, or peradventure he sleepeth, and must be awaked.” This is one of the few examples of ridicule to be found in the Scripture, and justifies the use of that somewhat dangerous weapon on proper occasions. The present occasion was marvellously proper, and the prophet’s words must have had an awakening effect upon the minds of the people, coupled as it was with the wild doings of the priests, which might have been stimulating had they been less protracted, or had any result appeared. But the whole affair grew vapid by its long duration, and by its entirely abortive character. We have no doubt that the people were heartily weary of it, and had ceased to pay attention to their proceedings, long before the priests found it in their hearts to give over their attempts, and were constrained to confess that their god could or would not move to vindicate his own honor.
The expectancy of the people had, however, a remaining object. It was yet to be seen, whether or not the Lord would do that which Baal had failed to accomplish. But Elijah was in no hurry. He allowed them to occupy the greater part of the day in their vain endeavors, that their utter futility might be manifest to all the people. It was not until the regular time of evening sacrifice approached, that the prophet arose for action. Then the relaxed attention of the people was once more wound up, and directed with eager interest to his proceedings. The murmur of voices all around became suddenly silent, and those who had sat down, or were lounging on the dry plain, stood up.
One would think that Elijah might as well have gone over to the altar of the Baalites, where everything was ready, and call down, in the Lord’s name, the fire which the priests had been unable to obtain from their idol. But he would have nothing to do with the unclean thing. He knew the place of an old altar which had there been formerly used for the worship of Jehovah. It was in ruins, and had, as a high-place altar, been irregular; still, as consecrated to the Lord, it was better than one set up for Baal, and better than one altogether new. He repaired it, so that, when completed, it was composed of twelve large stones. Ten tribes only had direct concern in this controversy; but the faithful prophet would not omit the opportunity of impressing upon the assembled people the essential unity of the nation, and the unity of their true worship. All being ready, the prophet directed the altar, the victim, and the wood, to be flooded with water, in such abundance that, as it flowed down, it quite filled a trench he had caused to be digged around to receive it. He multiplied difficulties, in order that the miraculous nature of the result might be rendered the more striking, in contrast with the vain efforts of Baal’s votaries, of which the cold altar and the unconsumed victim stood there for a monument.
At the right moment of national sacrifice, the prophet approach the altar; and the simplicity of his proceedings—of his words and actions—appears in fine contrast with the demonstrative antics in which Baal’s priests had consumed the day. He called upon “Jehovah, God of Abraham, Isaac, and Israel,” to “let it be known this day that Thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me; that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.” The words had no sooner passed his lips than the fire of the Lord came manifestly down, with such devouring energy that it consumed not only the victim—not only the wood, but the very stones of the altar, and licked up all the water that was in the trench. It had been something—it had been enough—to have kindled the wood merely. The Baalite priests would have been glad of so much from their god; but here was something far more and greater—something to suggest to the people that it was only of the Lord’s mercies that they, in their clustered thousands, were not also consumed. The effect was irresistible. Every knee smote the ground, every face sought the dust, and one universal cry rose to heaven—“The Lord, He is the God: the Lord, He is the God!”
In that moment of profound excitement, Elijah felt that the power of the sword was in his hands; and be shrunk not from exercising it. He called to the people to prevent the escape of the priests of Baal. They were accordingly seized by the people, and conducted to the river Kishon; and, at the suggestion of the prophet, they were put to death—the spot being chosen, probably, that the stream might bear away to the sea the pollution of their blood. It does not appear that Ahab took any part in this matter. The appeal of Elijah was to the people. He called upon them to inflict, then and there, upon these ringleaders of the people in idolatry—the punishment which the law denounced, and such as would have been inflicted upon himself had the victory been on their side; and the king seems to have been too awe-stricken to interfere. From the character of Elijah, we have no doubt that he executed this act of blood heartily and with entire satisfaction. It is not for us to vindicate him. The only question is, Was this in accordance with the law, and with the spirit of the times? It was certainly both. And we ourselves, not so much as fifty years ago, performed under our own laws, with perfect peace of mind, such deadly executions upon far less heinous offenders, as we now look back upon with horror. And if, in looking back upon the last generation, we allow for this great change of law and sentiment within so short a time, we must needs make the same allowance in looking back to the more remote time, and less refined age, in which Elijah lived.