1 Kings · Chapter 18

V. 1. The third year-Either,

1. From the time when he went to hide himself by the brook Cherith; six months before which time the famine might begin. And so this being towards the end of the third year, it makes up these three years and six months, James 5:17. Or,

Verse 1. After many days-in the third year] We learn from our Lord, Luke 4:25, that the drought which brought on the famine in Israel lasted three years and six months. St. James, James 5:17, gives it the same duration. Probably Elijah spent six months at the brook Cherith, and three years with the widow at Sarepta.

I will send rain upon the earth.] The word hmdah haadamah should be translated the ground or the land, as it is probable that this drought did not extend beyond the land of Judea.

Verse 1. The word of the Lord came to Elijah in the third year — Our Lord and St. James say, the drought continued three years and six months, (Luke 4:25; James 5:17;) nor do they contradict what is here asserted: for, we must remember, that as Egypt had usually no rain, but was watered by the river Nile, so the land of Canaan had generally none, except twice a year, which they called the early and latter rain. The former of these, termed hrwy, joree, quod terram quasi erudiat et informet ad producendam semen, because it, as it were, instructed and taught, that is, prepared, the earth to bring forth the seed, was the autumnal rain, and fell in the month answering to our October. The latter was termed vwqlm, malkosh, quasi collectionis pluvia, the rain of reaping and ingathering, because, falling about the vernal equinox, in the month answering to our March, it prepared the corn for harvest, by causing the ears to fill and ripen. Now, at the beginning of the drought, Ahab might very probably impute the want of rain to natural causes; but when, after six months, neither the former nor the latter rain fell in its season, he began to be enraged at Elijah, as the cause of this national judgment; which forced him, at God’s command, to save his life by flight. And from that time the three years here mentioned are to be computed; though from the first notice which Elijah gave to Ahab of this approaching calamity, to the expiration of it, were certainly three years and a half. During the first of the three years here referred to by the historian, Elijah was by the brook Cherith, and the two latter at Zarephath; near the end of which God took pity on the country, having fulfilled the threatening denounced by his prophet, and thereby set his seal to the truth of his word. Saying, Go show thyself to Ahab — It does not appear that either the miraculous increase of the provision, or the raising of the dead child, had caused Elijah to be taken notice of at Zarephath, otherwise Ahab would easily have discovered him: but now the days appointed for his concealment being finished, he is commanded to come out of his obscurity, and to show himself to the king; in consequence of which, his appearance soon became as public as before his retirement was close. I will send rain on the earth — According to thy word, and in answer to thy prayer. He was to acquaint Ahab with the cause of the judgment, and to advise him to remove that cause; and on that condition to promise him rain. Thus God took care to maintain the honour of his prophet, and in judgment remembered mercy to Israel, for the sake of the holy seed yet left among them, who suffered in this common calamity.

Verse 1. After many days. About the end of the third year, leaving six months more for the crops to be sown and ripened, which harmonizes the new testament with the old. Luke 4:25. James 5:17.

1. In the third year — Some time during the third year of Elijah’s stay at Zarephath. He probably dwelt by the Cherith about a year, and at Zarephath two years and six months: this would make the three years and six months mentioned by Jesus (Luke 4:25) and James. James 5:17. No definite time was mentioned when Elijah first announced the drought; (1 Kings 17:1;) rain was to return only according to the word of the Lord; but Ahab’s wickedness continued it through the long period here specified. These three years and a half suggest the “time, times, and the dividing of a time,” the prophetical period of the Church’s woes. Comp. Daniel 7:25; 12:7; Revelation 12:14.

2. From the time of his going to Sarepta, which probably was a year after the famine begun; So this might be in the middle of the third year, which also makes up the three years and six months.

Go to Ahab-To acquaint him with the cause of this judgment, and to advise him to remove it, and upon that condition to promise him rain. Will send-According to thy word and prayer, which thou shalt make for it. Thus God takes care to maintain the honour of his prophet, and in judgment remembers mercy to Israel, for the sake of the holy seed yet left among them, who suffered in this common calamity.

V. 2. Elijah went-Wherein he shews a strong faith, and resolute obedience, and invincible courage, that he durst at God’s command run into the mouth of this raging lion.

Verse 2. Elijah went — In this he showed strong faith, resolute obedience, and invincible courage, in that he durst, at God’s command, run into the mouth of this raging lion. There was a sore famine in Samaria — Which made it the more dangerous for him to appear in Ahab’s presence; lest, being so sorely afflicted, he should in his rage cause him to be killed before he could deliver his message to him.

2. Sore famine in Samaria — While it is clear, from 1 Kings 17:12-14, that the famine extended beyond the kingdom of Israel, it is still probable that it was especially oppressive in Samaria, and the provinces immediately adjacent.

V. 3. Obadiah-Being valued by Ahab for his great prudence and fidelity, and therefore indulged as to the worship of the calves and Baal. “But how could he and some other Israelites be said to fear the Lord, when they did not go up to Jerusalem to worship, as God had commanded?” Although they seem not to be wholly excusable in this neglect, yet because they worshipped God in spirit and truth, and performed all moral duties to God and their brethren, and abstained from idolatry, being kept from Jerusalem by violence, God bares with their infirmity herein.

Verse 3. Obadiah feared the Lord greatly] He was a sincere and zealous worshipper of the true God, and his conduct towards the persecuted prophets was the full proof both of his piety and humanity.

Verse 3. Obadiah, who was governor of his house — Intrusted with the management of the affairs of his family, and highly valued by him on account of his singular prudence and fidelity. Now Obadiah feared the Lord greatly — Was a truly pious man, and worshipped Jehovah alone, with sincere and fervent affection to his service. This circumstance, one might have supposed, would have made Ahab discard, if not persecute him; but it is likely he found him so very useful a servant, that for his own advantage, he connived at his not worshipping Baal and the calves. But, it will be said; “How could he and some other Israelites be said to fear the Lord, when they did not go up to Jerusalem to worship, as God had commanded?” Although they seem not to be wholly excusable in this neglect, yet because they worshipped God in spirit and in truth, and performed all moral duties to God and their brethren, and abstained from idolatry, being kept from Jerusalem by violence, God bore with their infirmity herein.

3. Governor of his house — Literally, Obadiah, who was over the house; lord-chamberlain of the palace, an officer of high rank and great influence in the kingdom. This is specially remarkable in view of Obadiah’s marked piety, and the wickedness of the royal family.

V. 4. Prophets-This name is not only given to such as are endowed with an extraordinary spirit of prophecy, but to such ministers as devoted themselves to the service of God in preaching, praying, and praising God. And fed-With the hazard of his own life, and against the king’s command; as wisely considering, that no command of an earthly prince could over-rule the command of the king of kings. Bread and water-With meat and drink. See how wonderfully God raises up friends for his ministers and people where one would least expect them!

Verse 4. Fed them with bread and water.] By these are signified the necessaries of life, of whatsoever kind.

Verse 4. When Jezebel cut off the prophets of the Lord — The name of prophets was not only given to such as were endowed with an extraordinary spirit of prophecy, but to such ministers of religion as devoted themselves to the service of God, in preaching, praying, and praising him. There were schools of these prophets, it is likely, still remaining in Israel; but Jezebel endeavoured both to destroy the schools, and those that were brought up in them, in order that none might be left to instruct the people in the true religion. Obadiah — hid them by fifty in a cave — At the hazard of his own life, and against the king’s command; wisely considering that no command of an earthly prince could overrule the command of the King of kings. And fed them with bread and water — Sent them meat and drink privately every day. See how wonderfully God raises up friends for his ministers and people, where one would least expect them!

4. When Jezebel cut off the prophets — Whence it appears that this woman had not only set up Baal-worship in Israel, but had also persecuted unto death the true prophets of Jehovah. This persecution she had probably ordered in vengeance and passion because Elijah could not be found, (verse 10,) and on suspicion that they were privy to his concealment. A hundred prophets — These were doubtless mostly members of the prophetical schools, now numerous in Israel. See note on 1 Samuel 10:5. Hid them by fifty in a cave — That is, hid them in two caves, fifty in each cave. These were they “of whom the world was not worthy,” mentioned in Hebrews 11:38, as noble exemplars of faith.

Verse 5. Unto all fountains of water] All marshy or well-watered districts, where grass was most likely to be preserved.

Verses 5, 6. Go unto all fountains of water, and unto all brooks — About which grass was most probably to be found in that great drought; that we lose not all the beasts — Many, it appears, were already dead for want of grass, which he hoped they might find in such moist places, sufficient to preserve, at least, a part of the rest. Ahab went one way by himself — Not daring to trust any other, Obadiah excepted; lest, being bribed by such as had grass for their own use, they should not give him a true account.

Ver. 5. Go to all fountains—and brooks. It had rained in some corners of the land, for “one whole city had gone to another city to drink water.” No doubt there were some very deep springs that would run for more than a year.

Verses 5, 6. Go unto all fountains of water, and unto all brooks — About which grass was most probably to be found in that great drought; that we lose not all the beasts — Many, it appears, were already dead for want of grass, which he hoped they might find in such moist places, sufficient to preserve, at least, a part of the rest. Ahab went one way by himself — Not daring to trust any other, Obadiah excepted; lest, being bribed by such as had grass for their own use, they should not give him a true account.

6. They divided the land between them — This shows further how high was the position of Obadiah in the service and confidence of the king. It is said to be a custom in the East, when a public calamity reaches its highest point, for the king himself and his chief minister to go forth and seek relief.

V. 7. And fell-By this profound reverence, shewing his great respect and love to him.

Verses 7, 8. He knew him, and fell on his face — Showing his great respect and love to him, by this profound reverence. Art thou that my lord Elijah? — As Obadiah had showed 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 he made it appear, that he did indeed fear the Lord greatly, in that he did such honour to one that was God’s extraordinary ambassador, and had a great interest in heaven. Go tell thy lord, Behold, Elijah is here — Thus, though Ahab was a very wicked man, he owns him for Obadiah’s lord and king; thereby instructing us, that the wickedness of kings doth not exempt their subjects from obedience to their lawful commands.

7. Thou that my lord Elijah — His language, as well as his action, on meeting and recognising Elijah, was full of emotion and surprise. Is it thou, to find whom every royal device has been exhausted; thou, Elijah, in broad daylight, right here near the gates of Samaria!

V. 8. Thy lord-Ahab: whom, though a very wicked man, he owns for Obadiah’s Lord and king; thereby instructing us, that the wickedness of kings doth not exempt their subjects from obedience to their lawful commands.

Verses 7, 8. He knew him, and fell on his face — Showing his great respect and love to him, by this profound reverence. Art thou that my lord Elijah? — As Obadiah had showed 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 he made it appear, that he did indeed fear the Lord greatly, in that he did such honour to one that was God’s extraordinary ambassador, and had a great interest in heaven. Go tell thy lord, Behold, Elijah is here — Thus, though Ahab was a very wicked man, he owns him for Obadiah’s lord and king; thereby instructing us, that the wickedness of kings doth not exempt their subjects from obedience to their lawful commands.

V. 9. He said-Wherein have I offended God, and thee, that thou shouldest expose me to certain ruin.

Verses 9, 10. What have I sinned, &c. — Wherein have I so offended God, and thee his prophet, that thou shouldest inflict this punishment upon me, and thus expose me to certain ruin? For that he concluded would be the effect of such a message delivered by him to Ahab, as he shows by what follows. There is no nation or kingdom, &c. — Namely, near to his own, where he could in reason think Elijah had hid himself. We must often understand general expressions with such limitations. He took an oath of the kingdom and nation, &c. — Such was the inveteracy and eagerness with which Ahab sought Elijah, that he was not content with merely sending messengers throughout his own and the neighbouring kingdoms to seek him, but even required an oath of the chief persons in each kingdom, (having obtained the consent of the ruling powers therein for that purpose,) that they did not know any thing of him; and probably further, that they would immediately deliver him up, if they should find that he had come among them. But God’s providence was greater than Ahab’s malice, and effectually secured the prophet, notwithstanding all he could do.

9. What have I sinned — For Obadiah to announce the presence of Elijah to Ahab would, in his judgment, expose him to the suspicion that he had concealed him during all these years of famine, and thus draw down on him the wrath of the king and queen — a fate to which he deserved not to be exposed. It appears also, from verse 12, that this pious Israelite had a superstitious fear of Elijah.

V. 10. No nation-Near his own, where he could in reason think that Elijah had hid himself. It does not appear, that Ahab sought him, in order to put him to death: but rather in hopes of prevailing upon him, to pray for the removal of the drought.

Verse 10. There is no nation or kingdom] He had sent through all his own states and to the neighbouring governments to find out the prophet, as he knew, from his own declaration, that both rain and drought were to be the effect of his prayers. Had he found him, he no doubt intended to oblige him to procure rain, or punish him for having brought on this drought. He took an oath] Ahab must have had considerable power and authority among the neighbouring nations to require and exact this, and Elijah must have kept himself very secret to have shunned such an extensive and minute search.

Verses 9, 10. What have I sinned, &c. — Wherein have I so offended God, and thee his prophet, that thou shouldest inflict this punishment upon me, and thus expose me to certain ruin? For that he concluded would be the effect of such a message delivered by him to Ahab, as he shows by what follows. There is no nation or kingdom, &c. — Namely, near to his own, where he could in reason think Elijah had hid himself. We must often understand general expressions with such limitations. He took an oath of the kingdom and nation, &c. — Such was the inveteracy and eagerness with which Ahab sought Elijah, that he was not content with merely sending messengers throughout his own and the neighbouring kingdoms to seek him, but even required an oath of the chief persons in each kingdom, (having obtained the consent of the ruling powers therein for that purpose,) that they did not know any thing of him; and probably further, that they would immediately deliver him up, if they should find that he had come among them. But God’s providence was greater than Ahab’s malice, and effectually secured the prophet, notwithstanding all he could do.

10. No nation or kingdom — Ahab had sought far and near for the stern prophet, whom he regarded as the troubler of Israel. Verse 17. “It was then, doubtless, as it still is, the belief of Eastern countries that seers and saints have the power of withholding or giving rain. In the convent of Mount Sinai the Arabs believe that there is a book, by the opening or shutting of which the monks can disperse or retain the rain of the peninsula.” — Stanley. Took an oath… that they found thee not — That is, he made each nation and kingdom through which he sought, swear to him that they had not found the prophet, and knew not the place of his concealment.

V. 12. Carry thee-Such transportations of the prophets having doubtless been usual before this time, as they were after it. Slay me-Either as one that hath deluded him with vain hopes: or, because I did not seize upon thee, and bring thee to him. But I, &c.-He speaks not these words, in a way of boasting; but that he might move the prophet to spare him, and not put him upon that hazardous action.

Verse 12. The Spirit of the Lord shall carry thee] Obadiah supposed that the Spirit of the Lord had carried him to some strange country during the three years and a half of the drought; and as he had reason to think that Ahab would slay Elijah if he found him, and that the God of the prophet would not suffer his servant to fall into such murderous hands, he took for granted that as soon as he should come into danger, so soon would the Spirit of the Lord carry him away, or direct him to some hiding place.

Verse 12. The Spirit of the Lord shall carry thee whither I know not — Shall snatch thee away from hence, so that thou shalt not be found; instances of such sudden transportations of the prophets, by an invisible power, to places far distant from those where they were, having undoubtedly occurred before this time, as we know they did after. See the margin. He shall slay me — Either as an impostor that has deluded him with vain hopes, or rather, because I did not seize upon thee forthwith, and bring thee to him. But I thy servant fear the Lord from my youth — He speaks not these or the following words in a way of boasting; but only for his own necessary vindication and preservation, that he might move the prophet to spare him, and not put him upon that hazardous action; which yet, it appears, he was resolved to perform, if Elijah peremptorily required it.

12. The Spirit… carry thee whither I know not — An allusion, perhaps, to the sudden disappearance of Elijah after his announcement of the drought to Ahab. 1 Kings 17:1. There seems to have been so much of the weird and solemn about Elijah as even to inspire the pious Obadiah with a fear of him.

Verse 13. When Jezebel slew the prophets] This persecution was probably during the dearth, for as this bad woman would attribute the public calamity to Elijah, not being able to find him, she would naturally wreak her vengeance on the prophets of Jehovah who were within her reach.

Ver. 13. Jezebel slew the prophets of the lord. Ah, idolatry, bloody idolatry, cruel as Moloch, such are thy characters to the present day.

13. Was it not told — So his hiding of the prophets had been reported to Ahab, but, perhaps, not to Jezebel. His tamer spirit would not rush to the extremes to which her fiery nature carried her, and he might naturally wish to check somewhat her persecution of the prophets. But Obadiah fears that if the king suspects him of intimacy with Elijah nothing will save him from the fury of Ahab’s wrath.

Verses 15, 16. As the Lord of hosts liveth — Who commands all creatures in heaven and earth. He mentions this title as his shield, under the protection of which he durst venture to come, and did come, into Ahab’s presence; before whom I stand — Whom I serve as one of his ministers; I will surely show myself to him to-day — For a greater king than he, the Lord of all things, will preserve me. So Obadiah went to meet Ahab — The solemn oath of Elijah made him readily obey; as convincing him fully that the prophet seriously intended to see Ahab, which he before suspected he did not. No doubt 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.

Verses 15, 16. As the Lord of hosts liveth — Who commands all creatures in heaven and earth. He mentions this title as his shield, under the protection of which he durst venture to come, and did come, into Ahab’s presence; before whom I stand — Whom I serve as one of his ministers; I will surely show myself to him to-day — For a greater king than he, the Lord of all things, will preserve me. So Obadiah went to meet Ahab — The solemn oath of Elijah made him readily obey; as convincing him fully that the prophet seriously intended to see Ahab, which he before suspected he did not. No doubt 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.

16. Obadiah went to meet Ahab — It was doubtless better that the king’s mind be a little prepared for the meeting with Elijah, by having the prophet’s presence pre-announced.

V. 17. Ahab said-Have I at last met with thee, O thou disturber of my kingdom, the author of this famine, and all our calamities?

Verses 17, 18. Art thou he that troubleth Israel? — Have I at last met with thee, O thou disturber of my kingdom, the author of this famine, and of all our calamities? He answered, I have not troubled Israel — These calamities are not to be imputed to me, but to thine and thy father’s wickedness. They trouble a nation who break the laws of God, not they who keep and defend them. Elijah answered him boldly, because he spake in God’s name, and for his honour and service. Ye — All of you; have forsaken the commandments of the Lord — The whole nation almost had cast off the yoke of the divine law, as in other points, so especially in deserting his service, and worshipping idols. And thou — Thou, their king in particular; hast followed Baalim.

17. Art thou he that troubleth Israel — The question was equivalent to an affirmative. The king assumed, and charged it upon Elijah, that he had caused the famine. We might render: Art thou that Achar (Achan) of Israel? Compare Joshua 7:1, with 1 Chronicles 2:7.

V. 18. He answered-These calamities are not to be imputed to me, but thine and thy father’s wickedness. He answered him boldly, because he spoke in God’s name, and for his honour and service. Ye-All of you have forsaken the Lord, and thou in particular, hast followed Baalim.

Verse 18. I have not troubled Israel] Here the cause of the dearth is placed on its true ground: the king and the people had forsaken the true God, and God shut up the heavens that there was no rain. Elijah was only the minister whom God used to dispense this judgment.

Verses 17, 18. Art thou he that troubleth Israel? — Have I at last met with thee, O thou disturber of my kingdom, the author of this famine, and of all our calamities? He answered, I have not troubled Israel — These calamities are not to be imputed to me, but to thine and thy father’s wickedness. They trouble a nation who break the laws of God, not they who keep and defend them. Elijah answered him boldly, because he spake in God’s name, and for his honour and service. Ye — All of you; have forsaken the commandments of the Lord — The whole nation almost had cast off the yoke of the divine law, as in other points, so especially in deserting his service, and worshipping idols. And thou — Thou, their king in particular; hast followed Baalim.

18. Thou, and thy father’s house — Here observe, in one of its most noticeable forms, the stern and denunciatory attitude of the Old Testament prophets toward the unfaithful monarchy of Israel. The power of Elijah’s stern and fearless words changed the monarch’s anger into awe. Baalim — This plural form of the word Baal may designate both the various images erected to him, and also the many aspects of character and power in which he was regarded by his worshippers.

V. 19. Send-Messengers, that this controversy may be decided, what is the cause of these heavy judgments. All Israel-By their heads, or representatives, that they may be witnesses of all our transactions. Carmel-Not that Carmel, in Judah, but another in Issachar by the midland sea, which he chose as a convenient place being not far from the center of his kingdom, to which all the tribes might conveniently resort, and at some distance from Samaria, that Jezebel might not hinder. Prophets of Baal-Who were dispersed in all the parts of the kingdom. Of the groves-Who attended upon those Baal’s or idols that were worshipped in the groves, which were near the royal city, and much frequented by the king and the queen.

Verse 19. Gather to me all Israel] The heads of tribes and families; the rulers of the people.

The prophets of Baal four hundred and fifty-the prophets of the groves four hundred] The king and queen had different religious establishments; the king and his servants worshipped Baal, the supreme lord and master of the world, the sun. For this establishment four hundred and fifty priests were maintained. The queen and her women worshipped hrva Asherah, Astarte, or Venus; and for this establishment four hundred priests were maintained. These latter were in high honour; they ate at Jezebel’s table; they made a part of her household. It appears that those eight hundred and fifty priests were the domestic chaplains of the king and queen, and probably not all the priests that belonged to the rites of Baal and Asherah in the land; and yet from the following verse we learn that Ahab had sent to all the children of Israel to collect these prophets; but Jezebel had certainly four hundred of them in her own house who were not at the assembly mentioned here. Those of Baal might have a more extensive jurisdiction than those of Asherah, the latter being constantly resident in Samaria.

Verse 19. Now therefore — That this great controversy between thee and me may be decided; that it may be determined who is the true God, and therefore the proper object of the people’s worship; that the true cause of these heavy judgments may be discovered and removed, and so the plague may cease; send messengers and gather all Israel — By their heads or representatives, that they may be witnesses of all our transactions; unto mount Carmel — Not Carmel in Judea, but another place of that name in the tribe of Issachar, by the midland sea, which he chose, because, being in the centre of Ahab’s kingdom, all the tribes might conveniently resort to it; and being at a distance from Samaria, Jezebel, he had reason to think, would not be present there to hinder his design. And as it was a very high mountain, (Amos 9:3,) and upon the sea, he might from thence discover the rain at its first approach. The prophets of Baal four hundred and fifty — Who were dispersed in all parts of the kingdom. The prophets of the groves four hundred — Who attended upon those idols that were worshipped in the groves which were near the royal city, and much frequented by the king and the queen. Mr. Selden understands by them the prophets of Astarte, the great goddess of the Zidonians, and renders his opinion very probable, by comparing many passages of Scripture together. Which eat at Jezebel’s table — Whom she sustained, most probably not always, but in this time of famine only, when, upon account of the extreme poverty that prevailed, they could not be supported by the offerings of the people, and the gains they made of them. But this sufficiently shows the infatuation and zeal of Jezebel for these idolatrous priests, that in a time of such famine she should take upon her to provide for eight hundred and fifty of them.

Ver. 19. Send and gather to me all Israel. As kings were princes in the state, so the father of the prophets was always regarded as a prince in the church; and when he spake by the word of the Lord, obedience was required. The prophets of Baal would not like this summons; but their honour was at stake. Jezebel worshipped Venus, and therefore supported four hundred prophets of the groves, which had some distinction from Ahab’s four hundred and fifty prophets of Baal.

19. Mount Carmel — See at Joshua 19:26. “Carmel was the peculiar haunt of Elijah. On its eastern summit, commanding the last view of the Mediterranean Sea and the first view of the great plain of Esdraelon, just where the glades of forest — the ‘excellency’ whence it derives its name — sink into the usual bareness of the hills of Manasseh, a rock is still shown bearing the name of Maharrakah — ’the sacrifice.’ On this rock stood an altar of Jehovah, (verse 30,) which had, in all probability, been destroyed in the recent persecution. On this same spot, probably, long afterwards, Vespasian sacrificed when commanding the Roman armies in Palestine; and to this the Druses still come in yearly pilgrimage. In the distance, and on its commanding position overlooking the whole valley, rose the stately city of Jezreel, with Ahab’s palace and Jezebel’s temple embosomed in its sacred grove. Immediately under their feet spread far and wide that noble plain — the battlefield of sacred history — the plain of Megiddo, or Jezreel, with the torrent Kishon passing, as its name implies, in countless windings through the level valley; that ‘ancient stream,’ on whose banks had perished the host of Sisera and the host of Midian before the army of Deborah and Barak, before the sword of the Lord and of Gideon. In such a scene, with such recollections of the past, were the people of Israel gathered for a conflict as momentous as any which had taken place in the plain beneath.” — Stanley. Prophets of the groves — Rather, Prophets of Asheroth, the female divinity of the Zidonians, and often called Ashtoreth. 1 Kings 11:5-33; Judges 2:13; 1 Samuel 7:3, 4. In this verse Baal and Asherah are mentioned together as in Judges 2:13. The one was the male, the other the female deity of the Phenicians. See note on 1 Kings 14:15. The prophets of Asherah were specially petted and patronized by Jezebel, though they seem not to have been quite as numerous as those of Baal. They ate at Jezebel’s table, were treated as members of the royal family. The multitude of false prophets here specified (850) shows the zeal and success with which the queen had introduced her national idolatry into the kingdom of Israel. The strong hold which the newly-introduced idolatry now had upon the kingdom shows, also, the demand there was for the miraculous vindication at Carmel of the true worship of Jehovah, and the overwhelming defeat and disgrace of the worship and worshippers of Baal.

V. 20. Ahab sent-He complied with Elijah’s motion; because the urgency of the present distress made him willing to try all means to remove it; from a curiosity of seeing some extraordinary events; and principally, because God inclined his heart.

Verse 20. So Ahab sent, &c. — He complied with Elijah’s motion, because the urgency of the present distress made him willing to try all means to remove it; from a curiosity of seeing some extraordinary events; and, principally, because God inclined his heart.

V. 21. And said-Why do you walk so lamely and unevenly, being so unsteady in your opinions and practices, and doubting whether it is better to worship God or Baal? If the Lord-Whom you pretend to worship. Follow-Worship him, and him only, and that in such place and manner as he hath commanded you. If Baal-If Baal can prove himself to be the true God. Answered not-Being convinced of the reasonableness of his proposition.

Verse 21. How long halt ye between two opinions?] Literally, “How long hop ye about upon two boughs?” This is a metaphor taken from birds hopping about from bough to bough, not knowing on which to settle. Perhaps the idea of limping through lameness should not be overlooked. They were halt, they could not walk uprightly; they dreaded Jehovah, and therefore could not totally abandon him; they feared the king and queen, and therefore thought they must embrace the religion of the state. Their conscience forbade them to do the former; their fear of man persuaded them to do the latter, but in neither were they heartily engaged; and at this juncture their minds seemed in equipoise, and they were waiting for a favourable opportunity to make their decision. Such an opportunity now, through the mercy of God, presented itself.

Verse 21. How long halt ye between two opinions? — Hebrew, µyp[s, segnipim, thoughts or considerations. Why do ye walk so lamely and unevenly, being so unsteady in your opinions and practices, as doubtful which to choose, Jehovah or Baal; sometimes serving one, and sometimes the other, and sometimes joining both together? Not only some Israelites worshipped God, and others Baal; but the same Israelites sometimes worshipped one, and sometimes the other. They worshipped God, perhaps, that they might please the prophets; and Baal to please Jezebel, and obtain favour at court. Now Elijah shows them the absurdity of this; he doth not insist on their relation to Jehovah, Is he not yours, and the God of your fathers; but Baal the god of the Zidonians, and will a nation change their God? Jeremiah 2:11. No; he waves the prescription, and enters upon the merits of the cause: there can be but one God, but one infinite, and but one supreme: there needs but one God, one omnipotent, one all-sufficient: what occasion of addition to that which is perfect? Now, if upon trial, it appear that Baal is that one, infinite, omnipotent being; that one supreme Lord, and all-sufficient Benefactor; you ought to renounce Jehovah, and cleave to Baal only: but if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him. Apply this to the service of God, and the service of sin; the dominion of Christ, and the dominion of our lusts: these are the two thoughts or considerations, which it is dangerous halting between. Those do so that are unresolved under their convictions; unstable and unsteady in their purposes; promise fair, but do not perform; begin well, but do not hold on; that are inconsistent with themselves, indifferent and lukewarm in that which is good. Their heart is divided, (Hosea 10:2,) whereas God will have all or none. Now we are fairly put to our choice, whom we will serve, Joshua 24:15. If we can find one that has more right to us, or will be a better master to us than God, we may take him at our peril. God demands no more from us, than he can make out a title to. The people answered him not a word — Being convinced of the reasonableness of his proposal. They could say nothing to justify themselves, and they would say nothing to condemn themselves; but, as persons confounded, were entirely silent.

21. How long halt ye between two opinions — Septuagint: How long limp ye on both your knees? That is, how long will ye totter and waver in your religious walk, now this side and then that, not knowing whether it be better to serve Jehovah or Baal, but rather trying to keep on good terms with both. Clarke, after some of the older interpreters, translates, How long hop ye about on two boughs? and explains the metaphor as taken from birds hopping about from bough to bough, not knowing on which to settle. “They dreaded Jehovah, and, therefore, could not totally abandon him; they feared the king and queen, and, therefore, thought they must embrace the religion of the State. Their conscience forbade them doing the former; their fear of man persuaded them to do the latter; but in neither were they heartily engaged.” So they answered him not a word.

V. 22. I only-Here present, to own the cause of God. As far the other prophets of the Lord, many of them were slain, others banished, or hid in caves.

Verse 22. I only, remain a prophet of the Lord] That is, I am the only prophet of God present, and can have but the influence of an individual; while the prophets of Baal are four hundred and fifty men! It appears that the queen’s prophets, amounting to four hundred, were not at this great assembly; and these are they whom we meet with 1 Kings 22:6, and whom the king consulted relative to the battle at Ramoth-gilead.

Verse 22. I only remain a prophet of the Lord — Namely, here present, publicly to own and plead the cause of God. As for the other prophets of the Lord, mentioned verse 13, we can hardly imagine that they, in general, were men actually inspired and invested with the prophetic character; but such only as were disciples of the prophets, and candidates for the office of prophecy. But if they were even prophets, in the proper sense of the word, many of them doubtless had been slain by Ahab or Jezebel, and others banished, or hid in caves. Baal’s prophets are four hundred and fifty men — He opposes himself only to these, because, it seems, these only were present; the prophets of the groves not being permitted by Jezebel, (through her pride and obstinacy, or care and kindness to them,) to go as far from the royal city as Carmel.

22. I only — Strange contrast, and, apparently, unequal contest! Other true prophets may have been hidden in caves, (verse 4,) but Elijah alone appeared for Jehovah on this occasion. On the one side stood the lone prophet with flowing beard and leathern girdle, (2 Kings 1:8,) on the other, four hundred and fifty splendidly robed (2 Kings 10:22) priests of Baal, and on the neighbouring slope were assembled thousands of Israelites to witness the memorable contest. It seems that for some reason the queen had kept her Asherah prophets away from the scene of conflict.

V. 23. Let then, &c.-To put this controversy to a short issue.

Verse 23. Let them therefore give us two bullocks — He proposes to decide the controversy, not by God’s word, because that was either despised and rejected, or grossly neglected, and therefore unknown and of no authority with the king or people; but by a miracle, to the evidence of which all that had common sense must needs submit.

V. 24. By Fire-That shall consume the sacrifice by fire sent from heaven; which the people knew the true God used to do. It was a great condescension in God, that he would permit Baal to be a competitor with him. But thus God would have every mouth to be stopped, and all flesh become silent before him. And Elijah doubtless had a special commission from God, or he durst not have put it to this issue. But the case was extraordinary, and the judgment upon it would be of use not only then, but in all ages. Elijah does not say, The God that answers by water, tho’ that was the thing the country needed, but that answers by fire, let him be God; because the atonement was to be made, before the judgment could be removed. The God therefore that has power to pardon sin, and to signify that by consuming the sin-offering, must needs be the God that can relieve us against the calamity.

Verse 24. The God that answereth by fire] Elijah gave them every advantage when he granted that the God who answered by fire should be acknowledged as the true God; for as the Baal who was worshipped here was incontestably Apollo, or the sun, he was therefore the god of fire, and had only to work in his own element.

Verse 24. The God that answereth by fire — That sendeth down fire to consume the sacrifice presented to him: this the people knew the true God used to do. It was a great condescension in God, that he would permit Baal to be a competitor with him; but thus God would have every mouth to be stopped, and all flesh become silent before him: and Elijah doubtless had a special commission from God, or he durst not have put the matter to this issue. But the case was extraordinary, and the judgment upon it would be of use, not only then, but in all ages. 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, before the judgment could be removed: the God, therefore, that has power to pardon sin, and to signify that by consuming the sin-offering, must needs be the God that can relieve us against the calamity. “If, as it is generally believed, Baal was the idol of the sun, or that power whom his worshippers supposed to preside over the element of fire, the reason of Elijah’s proceeding is still more obvious, as it afforded a full proof that Jehovah, the God of nature, was alone the sovereign Lord and Ruler of all its operations, and of those of fire among the rest.” — Dodd. All the people answered, It is well spoken — Even the Baalites themselves, partly because they could not, without great reproach to themselves and Baal, refuse so fair and equal a motion; and partly because they were confident of Baal’s power and divinity, having probably had some experiments of supernatural and extraordinary things done in his worships by God’s just and wise permission, for the hardening of that wicked people in their idolatry; as God hath in several ages suffered lying wonders to be wrought by the devil and his angels, for a similar reason.

24. The God that answereth by fire — Baal was the sun-god, and his worshippers might readily suppose that, having at his command the source of light and fire, he would in such a strife vindicate himself in answering by fire. Surely, Elijah might have urged, your sun-god should find it easy, in the use of his own element, to triumph over Jehovah.

V. 25. Dress it first-And I am willing to give you the precedency. This he did, because if he had first offered, and God had answered by fire, Baal’s priests would have desisted from making the trial on their part; and because the disappointment of the priests of Baal, of which he was well assured, would prepare the way for the people’s attention to his words, and cause them to entertain his success with more affection; and this coming last would leave the greater impression upon their hearts. And this they accepted, because they might think, that if Baal answered them first, which they presumed he would, the people would be so confirmed and heightened in their opinion of Baal, that they might murder Elijah before he came to his experiment.

Verse 25. For ye are many] And therefore shall have the preference, and the advantage of being first in your application to the deity.

Verse 25. Choose ye one bullock for yourselves, and dress it first — I give you the precedence, because I am single, and you are many. It was wise in Elijah to put them upon sacrificing first; because, if he had offered first and God had answered by fire, Baal’s priests would have desisted from making the trial on their part; and because the disappointment of the priests of Baal, of which he was well assured, would prepare the way for the people’s attention to his words, and cause them to entertain his success with more affection; and this coming last would leave the greater impression upon their hearts. And this they accepted, because they might think that if Baal answered them first, which they presumed he would, the people would be so confirmed and heightened in their opinion of Baal, that they might murder Elijah before he came to his experiment.

V. 26. Dressed-Cut it in pieces, and laid the parts upon the wood. From morning-From the time of the morning sacrifice; which advantage Elijah suffered them to take. They leapt upon-Or, beside the altar: or, before it. They used some superstitious and disorderly gestures, either pretending to be acted by the spirit of their god, and to be in a kind of religious extasy; or, in way of devotion to their god.

Verse 26. From morning even until noon] It seems that the priests of Baal employed the whole day in their desperate rites. The time is divided into two periods: 1. From morning until noon; this was employed in preparing and offering the sacrifice, and in earnest supplication for the celestial fire. Still there was no answer, and at noon Elijah began to mock and ridicule them, and this excited them to commence anew. And, 2. They continued from noon till the time of offering the evening sacrifice, dancing up and down, cutting themselves with knives, mingling their own blood with their sacrifice, praying, supplicating, and acting in the most frantic manner.

And they leaped upon the altar] Perhaps it will be more correct to read with the margin, they leaped up and down at the altar; they danced round it with strange and hideous cries and gesticulations, tossing their heads to and fro, with a great variety of bodily contortions.

A heathen priest, a high priest of Budhoo, has been just showing me the manner in which they dance and jump up and down, and from side to side, twisting their bodies in all manner of ways, when making their offerings to their demon gods; a person all the while beating furiously on a tom-tom, or drum, to excite and sustain those frantic attitudes; at the same time imploring the succour of their god, frequently in some such language as this: “O loving brother devil, hear me, and receive my offering!” To perform these sacrificial attitudes they have persons who are taught to practice them from their earliest years, according to directions laid down in religious books; and to make the joints and body pliant, much anointing of the parts and mechanical management are used; and they have masters, whose business it is to teach these attitudes and contortions according to the rules laid down in those books. It seems therefore that this was a very general practice of idolatry, as indeed are the others mentioned in this chapter.

Verse 26. They took the bullock which was given them — Which, being chosen by them, was now put into their hands by those who had the beasts in their custody till they were taken away for sacrifice; and dressed it — Cut it in pieces, and laid the parts upon the wood. From morning — From the time of the morning sacrifice; which advantage Elijah suffered them to take. They leaped upon — Or, beside the altar; or, before it. They used some superstitious and disorderly gestures; either pretending to be actuated by the spirit of their god, and to be in a kind of religious ecstasy, or in a way of devotion to their god.

26. They leaped upon the altar — The word translated leaped is the Piel form of the same word rendered halt in verse 21. They danced and tottered around and upon the altar they had made, from morning till noon, and yet no answer from Baal. This, says Stanley, “is the exact picture of Oriental fanaticism, such as may still be seen in Eastern religions. As the Mussulman dervishes work themselves into a frenzy by the invocation of Allah! Allah! until the words themselves are lost in inarticulate gasps — as the pilgrims round the church of St. John at Samaria formerly, and round the chapel of the Holy Sepulchre now, race, run, and tumble, in order to bring down the Divine fire into the midst of them — so the four hundred and fifty prophets of Baal performed their wild dances round their altar, or upon it, springing up or sinking down with the fantastic gestures which Orientals alone can command, as if by an internal mechanism, and screaming with that sustained energy which believes it will be heard for its much speaking.”

V. 27. Mocked them-Derided them and their gods, which had now proved themselves to be ridiculous and contemptible things.

Verse 27. At noon-Elijah mocked them] Had not Elijah been conscious of the Divine protection, he certainly would not have used such freedom of speech while encompassed by his enemies.

Cry aloud] Make a great noise; oblige him by your vociferations to attend to your suit.

For he is a god] awh אלהים yk ki Elohim hu, he is the supreme God, you worship him as such, he must needs be such, and no doubt jealous of his own honour and the credit of his votaries! A strong irony. He is talking] He may be giving audience to some others; let him know that he has other worshippers, and must not give too much of his attention to one. Perhaps the word jyc siach should be interpreted as in the margin, he meditateth; he is in a profound revery; he is making some god-like projects; he is considering how he may best keep up his credit in the nation. Shout! let him know that all is now at stake.

He is pursuing] He may be taking his pleasure in hunting, and may continue to pursue the game in heaven, till he have lost all his credit and reverence on earth.

The original words, wl gyc sig lo, are variously translated; He is in a hotel, in diversorio, VULGATE. Perhaps he is delivering oracles, mh pote crhmatizei autov, SEPTUAGINT. Or, he is on some special business. Therefore, cry aloud!

He is in a journey] He has left his audience chamber, and is making some excursions; call aloud to bring him back, as his all is at stake. Peradventure he sleepeth] Rab. S. Jarchi gives this the most degrading meaning; I will give it in Latin, because it is too coarse to be put in English; Fortassis ad locum secretum abiit, ut ventrem ibi exomeret; “Perhaps he is gone to the ———.” This certainly reduces Baal to the lowest degree of contempt, and with it the ridicule and sarcasm are complete. Among Asiatic idolaters their gods have different functions to fulfil, and require sleep and rest. Vishnoo sleeps four months in the year. Budhoo is represented in his temple as sleep, though his eyes are open. Vayoo manages the winds; Varoona, the waters; Indra, the clouds, &c.; and according to many fables in the Pooranas, the gods are often out on journeys, expeditions, &c.

Verse 27. And it came to pass at noon — When they had long tried all means in vain. Elijah mocked them — He derided them and their god, that he might awaken them out of their stupidity, and expose them to all the bystanders as deceivers of the people, in leading them to worship such senseless and contemptible things. Cry aloud, for he is a god — As you suppose: but what a god, who cannot be made to hear without all this clamour! Either he is talking — Or meditating, as the Hebrew is, thinking of something else, and not minding his own important concerns, when not only your credit, but all his honour lies at stake, and his interest in Israel. Or he is pursuing — His enemies, or hunting and pursuing the prey. He is employed about some other business, and is not at leisure to mind you. For, being a god of a small and narrow understanding, he cannot mind two things at once; and you are unreasonable to expect it from him. Or he is in a journey, &c. — The worship of idols being a most ridiculous thing, it is perfectly just to represent it so, and expose it to scorn. And “nothing can be imagined more cutting and sarcastic than these words of the prophet, in which he ridicules, in the finest manner possible, their wretched, false, and derogatory ideas of the Deity. The two last notions of being asleep and not at home, how absurd soever they may be, when applied to the Deity, were certainly such as several idolaters conceived of their gods, as appears from various passages in Homer; in one of which, (Iliad 1. verse 423,) he tells us, that Thetis could not meet with Jupiter, because he was gone abroad, and would not return in less than twelve days; and at the conclusion of that book he gives us an account of the manner in which the gods went to sleep. How debasing ideas these compared with that awful intelligence which revelation gives us of the true God, who neither slumbereth nor sleepeth; but who, everywhere present, is, at all times, conscious even of the secrets of the heart; at all times ready to hear, and able to grant the petitions of his people!” — Dodd.

27. Mocked them — A mockery consisting of the most biting ridicule, irony, and sarcasm imaginable. Cry aloud — Scream with a great voice. Your god cannot hear your low tones; he needs a mighty noise to call his attention to these parts, where his interests are sadly at stake! For he is a god — Rather, For God is he! He is, of course, the Supreme Divinity! He must be that, or nothing at all. He is talking — Talking with somebody else, and don’t know of the sore distress of his four hundred and fifty prophets here! Or jyc may mean, as in the margin, He meditateth. He is all swallowed up in profound contemplation; in such a brown study that at present he knows nothing else! He is pursuing — This is an erroneous rendering of gyc, which means a withdrawing, retirement. The idea here expressed euphemistically is, He has gone aside, that is, to do his need. “He covereth his feet in his summer chamber.” Judges 3:24. He is in a journey — He has, perhaps, gone travelling, and ought to be called home again to take care of his worshippers, who are terribly annoyed by his absence! He sleepeth — And he sleeps so soundly that it doubtless needs a great voice to start him up!

V. 28. Cut themselves-Mingling their own blood with their sacrifices; as knowing by experience, that nothing was more acceptable to their Baal (who was indeed the devil) than human blood; and hoping thereby to move their god to help them. And this indeed was the practice of divers Heathens in the worship of their false gods.

Verse 28. They cried aloud] The poor fools acted as they were bidden. And cut themselves after their manner] This was done according to the rites of that barbarous religion; if the blood of the bullock would not move him they thought their own blood might; and with it they smeared themselves and their sacrifice. This was not only the custom of the idolatrous Israelites, but of the Syrians, Persians, Greeks, Indians, and in short of all the heathen world.

Verse 28. They cried aloud — They were so far from being convinced and put to shame by the just reproach which Elijah cast upon them, that it made them the more earnest and violent in their proceedings, and induced them to act more ridiculously. A deceived heart having turned them aside, they could not deliver their souls by inquiring, Is there not a lie in our right hand? And cut themselves after their manner, &c. — Observe their zeal! They mingled their own blood with their sacrifices; as knowing by experience, that nothing was more acceptable to their Baal (who was indeed the devil) than human blood; and hoping thereby to move their god to help them. And this indeed was the practice of divers heathen in the worship of their false gods. Plutarch, in his book De Superstitione, tells us that the priests of Bellona, when they sacrificed to that goddess, were wont to besmear the victim with their own blood. The Persian magi, according to Herodotus, used to appease tempests and allay the winds by making incisions in their flesh. They who carried about the Syrian goddess, as Apuleius relates, among other mad pranks, were every now and then cutting and slashing themselves with knives, till the blood gushed out; and even to this very day, we are informed, in Turkey, Persia, and in several parts of the Indies, there are a kind of fanatics who think they do a very meritorious service, and highly acceptable to the deity, by cutting and mangling their own flesh.” — Calmet, and Picart’s Religious Ceremonies.

Ver. 28. Cut themselves—with knives, for Satan delights in human blood. Laërtius, Martial, Lucian, Plutarch and others, mention cases of like nature in which the priests have cut themselves with hatchets, as well as knives. This horrid practice is forbidden in the law. Deuteronomy 14:1. Jeremiah was forbidden to do this for the Jews: 1 Kings 16:6. St. Paul forbids the Thessalonians to sorrow as the heathens, by all such extravagant cuttings. When the king of Taheita died, about the time when the missionaries first arrived, 1795, almost every person in the island gave himself a wound, and one man ran a spear through his arm.

28. Cut themselves… till the blood gushed out — “The prophets of Baal took Elijah at his word. Like the dervishes, who eat glass, seize living snakes with their teeth, throw themselves prostrate for their mounted chief to ride over them — like the Corybantian priests of Cybele — like the fakirs of India — they now, in their frenzied state, tossed to and fro the swords and lances which formed part of their fantastic worship, and gashed themselves and each other till they were smeared with blood, and mingled with their loud yells to the… divinity those ravings which formed the dark side of ancient prophecy.” — Stanley.

V. 29. Prophesied-That is, prayed to, and worshipped their god.

Verse 29. They prophesied] They made incessant prayer and supplication; a farther proof that to pray or supplicate is the proper ideal meaning of the word abn naba, which we constantly translate to prophesy, when even all the circumstances of the time and place are against such a meaning. See what is said on the case of Saul among the prophets, in Clarke’s note on “1 Samuel 10:5”.

Verse 29. They prophesied, &c. — That is, prayed to, or sung hymns in honour of their god, falling into strange contortions, as if they were excited and actuated by some divine power. Until the time of the evening sacrifice — Here termed the sacrifice by way of eminence, (for in the Hebrew there is nothing for evening,) because it was more solemn and public, and more frequented than the morning sacrifice; of which divers reasons may be given. See Exodus 12:6; Psalm 141:2; Acts 3:1. Nor any that regarded — Hebrew,

bvq ˆya, ein kasheb, there was no attention; either of their god who was so far from answering that he did not mind any of their words or actions; or of the people, who were now tired out with so long attention and expectation; and therefore, more readily deserted them, and drew near to Elijah and his altar at his call.

29. They prophesied — In the manner described in the last verse. See note on 1 Samuel 18:10. Until the time of the offering of the evening sacrifice — Or, until towards the offering. The time is indicated only approximately. There is nothing in the Hebrew that answers to evening, which is here supplied by our translators; but the context shows that the evening sacrifice is meant, for from morning until after midday had the priests of Baal kept up their orgies. The evening sacrifice was offered “between the two evenings.” Exodus 29:39; Numbers 28:4. This expression also designates the time at which the paschal lamb was killed. See note on Exodus 12:6. The exact hour was disputed even by the ancients. It would seem from a casual remark of Josephus (Antiquties, 14:4, 3) to have been about the ninth hour, or three o’clock in the afternoon.

V. 30. The altar-This had been built by some of their ancestors for the offering of sacrifice to the God of Israel, which was frequently done in high places. Broken down-By some of the Baalites, out of their enmity to the true God, whose temple, because they could not reach, they shewed their malignity in destroying his altars.

Verse 30. He repaired the altar of the Lord] There had been an altar of Jehovah in that place, called, even among the heathens, the altar of Carmel, probably built in the time of the judges, or, as the rabbins imagine, by Saul. Tacitus and Suetonius mention an altar on Mount Carmel, which Vespasian went to consult; there was no temple nor statue, but simply an altar that was respectable for its antiquity. “Est Judæam inter Syriamque Carmelus; ita vocant montem Deumque: nec simulachrum Deo, aut templum situm tradidere majores: aram tantum, et reverentiam.”-TACIT. Hist. lib. ii., c. 78. A priest named Basilides officiated at that altar, and assured Vespasian that all his projects would be crowned with success. Suetonius speaks to this purpose: “Apud Judæam Carmeli Dei oraculum consulentem ita confirmavere sortes, ut quicquid cogitaret volveretque animo quamlibet magnum, id esse proventurum pollicerentur.” SUET. in Vespas. cap. 5. The mount, the absence of a temple, no image, but a simple altar, very ancient, and which was held in reverence on account of the true answers which had been given there, prove that this was originally the altar of Jehovah: though in the time of Vespasian it seems to have been occupied by a heathen priest, and devoted to lying vanities.

Verse 30. Elijah said, Come near unto me — Come away from these impudent deceivers to me, and expect from me the satisfaction of your desire. He repaired the altar of the Lord — An altar which probably had remained from the time of the judges; at least, it had been built by some of their ancestors, for the offering of sacrifices to the God of Israel, which was frequently done in high places, of which, it is probable, Carmel was once one of the most eminent in the whole kingdom. This altar Elijah now repaired, because it had been broken down, doubtless, by some of the Baalites out of their enmity to the true God, whose temple they could not reach, and therefore showed their malignity in destroying his altars. “Both Tacitus and Suetonius speak of the God of Carmel, whom Vespasian went to consult when he was in Judea; but they tell us, that there was neither temple nor statue upon the mountain, except one altar only, plain, but venerable for its antiquity. The altar of Carmel seems to have had its original from this altar of the true God, which the ancient Hebrews first erected, and Elijah afterward repaired; and which even the heathen held in such veneration, that when they came to be masters of the country, they would not so much as place an image by it.” — Dodd.

30. Come near — The people had, perhaps, withdrawn somewhat, being shocked at the wild dances and ravings of the false prophets, whose number, too, would not allow the people to approach so closely to the scene as when Elijah became the sole minister at the altar. He repaired the altar of the Lord — One of those altars which had been erected and used before the days of Solomon, when “the people sacrificed in high places, because there was no house built unto the name of the Lord.” See 1 Kings 3:2. This altar must have been on the same summit where the priests of Baal had just been worshipping, but a little distance removed from the spot of their orgies. It had probably been broken down at the time of Jezebel’s persecution, (compare verse 4 with 1 Kings 19:10,) and Elijah repaired it in the manner described in the two following verses, for he would not use the altar which the false prophets had made, and had polluted with their hideous idolatries.

V. 31. Twelve stones-This he did, to renew the covenant between God and all the tribes, as Moses did, Exodus 24:4, to shew, that he prayed and acted in the name, and for the service of the God of all the Patriarchs, and of all the tribes of Israel, and for their good: and, to teach the people, that though the tribes were divided as to their civil government, they ought all to be united in the worship of the same God. Israel-Jacob was graciously answered by God when he prayed to him, and was honoured with the glorious title of Israel, which noted his prevalency with God and men. And I, calling upon the same God, doubt not of a like gracious answer; and if ever you mean to have your prayers granted, you must seek to the God of Jacob.

Verse 31. Took twelve stones] He did this to show that all the twelve tribes of Israel should be joined in the worship of Jehovah.

Verse 31. Elijah took twelve stones — This he did, with a view to renew the covenant between God and all the tribes, as Moses did, Exodus 24:4; to show, that he prayed and acted in the name and for the service of the God of all the patriarchs, and of all the tribes of Israel, and for their good: and to teach the people, that though the tribes were divided as to their civil government, they ought all to be united in the worship of the same God, and in the same religion. Israel shall be thy name — Jacob was graciously answered by God when he prayed to him, and was honoured with the glorious title of Israel, which noted his prevalency with God and men. And I, calling upon the same God, doubt not of a gracious answer; and if ever you mean to have your prayers granted, you must seek to the God of Jacob. And if you would recover the honour which was once conferred on Jacob, and continued a long time to his posterity, you must return to that God from whom you are revolted.

31. Twelve stones — Indicative of the twelve tribes; and like those which were taken out of the midst of Jordan and set up at Gilgal, (Joshua 4:3, 20,) a memorial of the national unity and Divine election of Israel. Israel shall be thy name — Perhaps Elijah, while building the altar, audibly repeated these words in the ears of all the people, and would thus teach by word as well as symbol that the whole twelve tribes, not ten merely, were named Israel. The division of Israel into two kingdoms was the result of sin.

Verse 32. He made a trench] This was to detain the water that might fall down from the altar when the barrels should be poured upon it, 1 Kings 18:35.

Verses 32, 33. With the stones he built an altar — With the assistance of the people, who now readily yielded their helping hands. In the name of the Lord — By the authority of God and for his worship. He made a trench, as great as would contain two measures of seed — As capacious, say some, as a sack that would contain that quantity, namely, two third parts of an ephah. Others understand the words as meaning a trench of sufficient breadth and circuit to sow therein that quantity of seed, or about twenty pounds’ weight of barley: which must have been very large indeed. Fill four barrels with water — This they could quickly fetch, either from the river Kishon; or, if that was dried up, from the sea; both were at the foot of the mountain. This he did to make the miracle more glorious, and more unquestionable; to show that there was no fallacy in it, no fire concealed in or about the altar; but that the lightning which was to consume the sacrifice came from heaven; and came at Elijah’s invocation; and Josephus tells us, that Elijah invited the people to draw near, that they might search and spy everywhere, if they could find any fire secretly conveyed under the altar. Antiq. lib. 8. cap. 7.

32. As great as would contain two measures of seed — This means, according to Thenius and Keil, that the space taken up by the whole trench was as large as that on which two measures of grain would ordinarily be sown. But this would have made the trench enclose a space incredibly large. The measures here mentioned are in the Hebrew seahs, containing at the lowest estimate about six quarts, and twelve quarts of grain would be more than enough to sow over the entire level space of the summit of el-Mohrakah, which is about twenty rods square. It is better, therefore, to understand that the trench itself would hold about twelve quarts of grain or water. It was dug to catch and hold the water which Elijah proposed to pour over the altar, and thus to show the people that there was no secret way of letting it off. It needed no large trench to answer this purpose, and no deep trench could easily be dug in that rocky surface; but the shallow soil now on the rock would be sufficient for a trench capable of holding three gallons, and the soil may have been deeper in Elijah’s time. “I myself observed,” writes Professor Mead, (Bibliotheca Sacra, 1873, p. 685,) “close to the Mohrakah, a rocky surface, artificially smoothed, about eight feet square, around the edge of which had been dug a groove an inch or two in depth. One might almost be tempted to find in that the foundation and trench of the very altar itself.”

V. 33. With water-This they could quickly fetch, either from the river Kishon; or, if that was dried up, from the sea; both were at the foot of the mountain. This he did to make the miracle more glorious, and more unquestionable.

Verse 33. Fill four barrels] This was done to prevent any kind of suspicion that there was fire concealed under the altar. An ancient writer under the name of Chrysostom, quoted by Calmet, says that he had seen under the altars of the heathens, holes dug in the earth with funnels proceeding from them, and communicating with openings on the tops of the altars. In the former the priests concealed fire, which, communicating through the funnels with the holes, set fire to the wood and consumed the sacrifice; and thus the simple people were led to believe that the sacrifice was consumed by a miraculous fire. Elijah showed that no such knavery could be practiced in the present case. Had there been a concealed fire under the altar, as in the case mentioned above, the water that was thrown on the altar must have extinguished it most effectually. This very precaution has for ever put this miracle beyond the reach of suspicion.

Verses 32, 33. With the stones he built an altar — With the assistance of the people, who now readily yielded their helping hands. In the name of the Lord — By the authority of God and for his worship. He made a trench, as great as would contain two measures of seed — As capacious, say some, as a sack that would contain that quantity, namely, two third parts of an ephah. Others understand the words as meaning a trench of sufficient breadth and circuit to sow therein that quantity of seed, or about twenty pounds’ weight of barley: which must have been very large indeed. Fill four barrels with water — This they could quickly fetch, either from the river Kishon; or, if that was dried up, from the sea; both were at the foot of the mountain. This he did to make the miracle more glorious, and more unquestionable; to show that there was no fallacy in it, no fire concealed in or about the altar; but that the lightning which was to consume the sacrifice came from heaven; and came at Elijah’s invocation; and Josephus tells us, that Elijah invited the people to draw near, that they might search and spy everywhere, if they could find any fire secretly conveyed under the altar. Antiq. lib. 8. cap. 7.

Ver. 33. Water—pour it on the burnt-sacrifice. See note on Isaiah 12:3.

33. Fill four barrels — These barrels were the common water jars which are still used in the East for carrying water, and probably contained from three to five gallons apiece. The original word (dk) is the same as that used 1 Kings 17:12, designating the vessel in which the widow kept her meal. It is translated pitcher in Genesis 24:14, 15, and Judges 7:16. The object of flooding the bullock and the wood with these vessels of water was manifestly to place the miracle about to be wrought beyond all question.

35. He filled the trench also — But in that time of terrible drought where could Elijah obtain such an amount of water? Some think from the neighbouring sea; but that was several miles distant from the traditional spot. Others think it might have been taken from the fountain near the spot which most travellers mention; but Thomson says that was nearly dry when he was there, and could not hold out through the dry season of one ordinary summer. More likely the water was brought from the “brook Kishon,” where Elijah slew the false prophets. Verse 40. This flows close along the base of Carmel, and here is one of the largest perennial sources of that ancient river. “The strictly permanent Kishon is one of the shortest rivers in the world. You will find the source in the vast fountains called Saadiyeh, not more than three miles east of Haifa. They flow out from the very roots of Carmel, almost on a level with the sea, and the water is brackish. They form a deep broad stream at once, which creeps sluggishly through an impracticable marsh to the sea.” — Thomson. We need not suppose that the water was brought at this particular time, and that Elijah and the people waited by the altar while the carriers brought it from the Kishon, or even from the neighbouring fountain. We naturally suppose that in view of what would be needed, the necessary supply of water had been provided in the early part of the day.

V. 36. The evening sacrifice-This time he chose, that he might unite his prayers with the prayers of the godly Jews at Jerusalem, who at that time assembled together to pray. Lord God of, &c.-Hereby he shews faith in God’s ancient covenant, and also reminds the people, of their relation both to God and to the patriarchs. Done these things-Brought this famine, gathered the people hither, and done what I have done, or am doing here; not in compliance with my own passions, but in obedience to thy command.

Verse 36. Lord God of Abraham] He thus addressed the Supreme Being, that they might know when the answer was given, that it was the same God whom the patriarchs and their fathers worshipped, and thus have their hearts turned back again to the true religion of their ancestors.

Verses 36, 37. At the time of the offering of the evening sacrifice — This time he chose, that he might unite his prayers with the prayers of the godly Jews at Jerusalem, who at that time assembled together to pray. Lord God of Abraham, &c. — Hereby he shows his faith in God’s ancient covenant, and also reminds the people of their relation both to God and to the patriarchs, I have done these things — Brought this famine, gathered the people hither, and done what I have done, or am doing here, not in compliance with my own passions, but in obedience to thy command: for his shutting up heaven by his prayers, and afterward killing the priests of Baal, would of necessity expose him to great envy and reproach, which made this public vindication of his conduct necessary, as it was also effectual, being witnessed from heaven. That thou hast turned their heart back again — Let them feel so powerful a change in their hearts, that they may know it is thy work, and may show that they are brought back again to thee, the only living and true God, from whom they have revolted.

36. At the time of… evening sacrifice — See note on verse 29. We may render, at the offering of the sacrifice, that is, when all the preparations had been made, and all things were ready for the offering of the sacrifice. The preparations of Elijah in building an altar, digging the trench, and preparing for the sacrifice need not have occupied a great deal of time, for verses 30, 33, 34, show that he had the people around him at command, and multitudes were doubtless ready to render him any assistance he desired. God of Abraham, Isaac, and of Israel — Thus he turns the heart of the children to the fathers. Malachi 4:6. Contrast the simplicity of his prayer with the frantic cries and orgies of the prophets of Baal.

V. 37. Hast turned-Let them feel so powerful a change in their hearts, that they may know it is thy work. Back again-Unto thee, from whom they have revolted.

Verses 36, 37. At the time of the offering of the evening sacrifice — This time he chose, that he might unite his prayers with the prayers of the godly Jews at Jerusalem, who at that time assembled together to pray. Lord God of Abraham, &c. — Hereby he shows his faith in God’s ancient covenant, and also reminds the people of their relation both to God and to the patriarchs, I have done these things — Brought this famine, gathered the people hither, and done what I have done, or am doing here, not in compliance with my own passions, but in obedience to thy command: for his shutting up heaven by his prayers, and afterward killing the priests of Baal, would of necessity expose him to great envy and reproach, which made this public vindication of his conduct necessary, as it was also effectual, being witnessed from heaven. That thou hast turned their heart back again — Let them feel so powerful a change in their hearts, that they may know it is thy work, and may show that they are brought back again to thee, the only living and true God, from whom they have revolted.

37. Thou hast turned their heart back again — Back again from idols to thyself. The prophet thus anticipates the results of this contest, and thinks of the people as already reclaimed from their idolatrous practices.

V. 38. Consumed-Solomon’s altar was consecrated by fire from heaven; but this was destroyed, because no more to be used.

Verse 38. Then the fire of the Lord fell] It did not burst out from the altar; this might still, notwithstanding the water, have afforded some ground for suspicion that fire had been concealed, after the manner of the heathens, under the altar.

Pindar’s account of the Rhodians’ settling is the isle of Rhodes, and their first sacrifice there, bears a near affinity to the account here given: the shower of gold descending on the sacrifice offered up without fire, to show the approbation of their god, is little more than a poetic account of the above transactions.

Kaitoi gar aiqousav econtev

SpermJ aneban flogov ou

Teuxan dJ apuroiv ieroiv

Alsov en akropolei, keinoisi men xan-

Qan agagwn nefelai,

Polun use cruson

Pind. Olymp. Od. 7, ver. 86.

The Rhodians, mindful of their sire’s behest,

Straight in the citadel an altar reared;

But with imperfect rites the Power addressed,

And without fire their sacrifice prepared;

Yet Jove, approving, o’er the assembly spread

A yellow cloud, that dropped with golden dews.

WEST.

Consumed the burnt-sacrifice] The process of this consumption is very remarkable, and all calculated to remove the possibility of a suspicion that there was any concealed fire. 1. The fire came down from heaven. 2. The pieces of the sacrifice were first consumed. 3. The wood next, to show that it was not even by means of the wood that the flesh was burned. 4. The twelve stones were also consumed, to show that it was no common fire, but one whose agency nothing could resist. 5. The dust, the earth of which the altar was constructed, was burned up. 6. The water that was in the trench was, by the action of this fire, entirely evaporated. 7. The action of this fire was in every case downward, contrary to the nature of all earthly and material fire. Nothing can be more simple and artless than this description, yet how amazingly full and satisfactory is the whole account!

Verse 38. The fire of the Lord fell — And not only, as at other times, (see the margin,) consumed the sacrifice and the wood, in token of God’s acceptance of the offering, but licked up all the water that was in the trench, exhaling and drawing it up as a vapour, to descend (with other water, to be raised from the adjoining sea) in the intended rain, which was to be the fruit of this sacrifice and prayer, more than the product of natural causes. And 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 fire from heaven; but this was destroyed, because it was to be used no more. We may well imagine, what a terror this 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, in their hearts, Lest it consume us also, Numbers 16:34.

38. The fire of the Lord fell — See marginal references. This miraculous fire descended from heaven in flaming proof that it was no result of fraudulent practice. Chrysostom says he was personally knowing to fraudulent practices of idolaters whereby fire was kindled on the altar by means of a concealed excavation underneath; and an old tradition says that these priests of Baal had a man hidden under their altar on Carmel, but he was suffocated before he could kindle the fire. “There is an exultant triumph in the words in which the sacred historian describes the completeness of the conflagration. The fragments of the ox on the summit of the altar first disappear; then the pile of wood, heaped from the forests of Carmel; next the very stones of the altar crumble in the flames; then the very dust of the earth that had been thrown out of the trench; and lastly, the water in the trench round the altar is licked up by the fiery tongues, and leaves the whole place bare.” — Stanley.

V. 39. They fell-In acknowledgment of the true God. He is God-He alone; and Baal is a senseless idol. And they double the words, to note their abundant satisfaction and assurance of the truth of their assertion.

Verse 39. Fell on their faces] Struck with awe and reverence at the sight of this incontestable miracle.

And they said] We should translate the words thus: JEHOVAH, He is the God! JEHOVAH, He is the God! Baal is not the God; Jehovah alone is the God of Israel.

As our term Lord is very equivocal, we should every where insert the original word hwhy, which we should write Yeve or Yeheveh, or Yahvah or Yehueh, or, according to the points, Yehovah.

Verse 39. When all the people saw it, they fell on their faces — In acknowledgment and adoration of the true God; and all, as one man, cried out, Jehovah, he is the God — He alone; and Baal is a senseless idol. And they repeated the words to signify their abundant satisfaction, and assurance of the truth of their assertion. And some, we may hope, had their hearts so turned back as to be determined that he should be their God, and that they would serve him only, Joshua 24:24. But it is certain the generality of them were convinced only, not converted; they yielded to the truth of God, that he is the God, but consented not to his covenant that he should be their God. Blessed are they, who have not seen what they saw, and yet have believed, and been influenced more than they that saw it.

39. Fell on their faces — Overwhelmed with the convincing display of Divine power and glory. The Lord, he is the God — Better, Jehovah, he is the God! The God; that is, the only God, for Baal had failed to prove himself a god at all.

V. 40. Elijah said-He takes the opportunity, whilst the peoples hearts were warm with the fresh sense of this great miracle. The brook Kishon-That their blood might be poured into that river, and thence conveyed into the sea, and might not defile the holy land. Slew them-As these idolatrous priests were manifestly under a sentence of death, passed upon such by the sovereign Lord of life and death, so Elijah had authority to execute it, being a prophet, and an extraordinary minister of God’s vengeance. The four hundred prophets of the groves, it seems, did not attend, and so escaped, which perhaps Ahab rejoiced in. But it proved, they were reserved to be the instruments of his destruction, by encouraging him to go up to Ramoth-Gilead.

Verse 40. Let not one of them escape.] They had committed the highest crime against the state and the people by introducing idolatry, and bringing down God’s judgments upon the land; therefore their lives were forfeited to that law which had ordered every idolater to be slain. It seems also that Ahab, who was present, consented to this act of impartial justice.

Verse 40. Elijah said, Take the prophets of Baal — He takes the opportunity of ordering the execution of these idolaters, while the people’s hearts wore warm with the fresh sense of this great miracle. And they took them — For the people, in that fit of zeal wherein they now were, readily obeyed Elijah’s command, and executed the sentence he pronounced. And Ahab could make no opposition, being himself also, it is likely, astonished at the stupendous miracle. And Elijah brought them down to the brook Kishon — That their blood might be poured into that river, and thence conveyed into the sea, and might not defile the holy land. And slew them there — Or, ordered them to be slain by the people. As these idolatrous priests were manifestly under a sentence of death, passed upon such by the sovereign Lord of life and death, so Elijah had authority to execute it, being a prophet, and an extraordinary minister of God’s vengeance. The four hundred prophets of the groves, it seems, did not attend, and so escaped, which perhaps Ahab rejoiced in: but it proved, they were reserved to be the instruments of his destruction, by encouraging him to go up to Ramoth-Gilead.

Ver. 40. Take the prophets of Baal—Elijah brought them down to the brook Kishon, and slew them there. They had blasphemed against the Lord, and murdered his holy prophets:—now their day was come. It was an ancient custom, both in Asia and Africa, to slay men over running waters, lest the land should be defiled. It was a general law to wash and purify, after the effusion of blood. So Æneas, as cited, Genesis 31:19.

40. Take the prophets of Baal — Take them prisoners; lay hold upon them as criminals worthy of immediate death. The order was addressed to the obedient multitude, now all enthusiasm to vindicate Jehovah’s honour. Down to the brook Kishon — Which flows along the very base of Carmel. See note on verse 35. “With regard to the place where the slaughter took place, there is general agreement. The path down the mountain, after passing the fountain,… continues with no great windings almost directly towards Tell Kussis, a commanding hill on the opposite side of the Kishon, but very near it. It is a spur from the hills which bound the plain of Esdraelon on the north, close by where the plain contracts into the narrow valley which connects it with the plain of Akka. Its name, signifying hill of the priests, is not improbably derived from the fact of the slaughter of the prophets of Baal, which must have taken place near it.” — PROF. MEAD, in Bibliotheca Sacra, 1873, p. 685. Slew them there — Here we may see some retaliation for Jezebel’s slaughter of the prophets of Jehovah. See verse 4. But we must not judge this act of Elijah on the principles of Christian ethics, but by the spirit and letter of the Mosaic economy. The law commanded that the devotees of idolatry should be punished with death. See Deuteronomy 13:1-15; 17:2-4; 18:20. And so great was the passion with which the people, at the order of Elijah, helped to execute the law in this case, that Ahab, who was present, had no power or apparent disposition to interfere. On the moral principle involved in this slaughter of the Baal prophets, see notes on 1 Kings 2:24; 2 Samuel 12:31.

V. 41. Get up-From the river, where he had been present at the slaughter of Baal’s priests, to thy tent: which probably was pitched on the side of Carmel. Eat, &c.-Take comfort, and refresh thyself: for neither the king, nor any of the people could have leisure to eat, being wholly intent upon the decision of the great controversy. For there is, &c.-The rain is as certainly coming, as if you heard the noise which it makes.

Verse 41. Get thee up, eat and drink] It appears most evidently that Ahab and the prophet were now on good terms, and this is a farther evidence that the slaying of the false prophets was by the king’s consent.

Verse 41. Get thee up — From the river, (where he had been present at the execution of Baal’s priests,) to thy tent; which probably was pitched on the side of Carmel. Eat, &c. — Take comfort, and refresh thyself: for neither the king nor any of the people could have leisure to eat, being wholly intent upon the decision of the great controversy. For there is a sound of abundance of rain — The rain is as certainly and speedily coming, as if you did actually see it, or hear the noise which it makes.

THE GREAT STORM, 41-46.

41. Eat and drink — On the mountain, near the place of the contest, probably a great feast was spread, and had been waiting some time the result of the conflict. During the protracted and exciting contest of the day there had been no time and no disposition to partake of food. A sound of abundance of rain — Literally, A voice of a splash of rain. The prophet heard it in his inner ear; a prophetic presentiment of sound.

V. 42. The top of Carmel-Where he might pour out his prayers unto God; and whence he might look towards the sea. He had a large prospect of the sea from hence. The sailors at this day call it cape Carmel. 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 God had thus honoured him.

Verse 42. Put his face between his knees] He kneeled down, and then bowed his head to the earth, so that, while his face was between his knees, his forehead touched the ground.

Verse 42. Elijah went up to the top of Carmel — Where he might pour out his prayers unto God; and whence he might look toward the sea. He had a large prospect of the sea from hence: the sailors at this day call it Cape Carmel. 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 God had thus honoured him.

42. Cast himself down — Elijah’s attitude in prayer has been understood in two ways. Some maintain that he placed himself in a sitting posture, thus bringing his knees near his chin, and making it comparatively easy for him to put his face between his knees. Chardin and Shaw observed certain Orientals in this posture while engaged in devout meditation. This attitude, however, though suitable for meditation, would be less appropriate for prayer. Others therefore think that he first kneeled down, and then bowed his head forward, so that his face would have been brought near to the ground, and may have even touched it. This latter view is favoured by the word rhgy, here rendered cast himself down, which implies prostration, not sitting. The word occurs again only in 2 Kings 4:34, 35, where it is used of Elisha’s stretching himself upon the dead child of the Shunammite. This prostrate attitude of Elijah’s was in keeping with that earnestness in prayer of which St. James speaks. James 5:17. Both king and prophet returned to the top of Carmel, the one to feast, the other to pray. The prophet, “while he was praying, withdrew himself from the very highest point of the summit, leaving Ahab to take his meal at the place where the sacrifice had been consumed. Elijah needed to retire only a short distance to the west, and there, on the slope just below the summit, sequestered by bushes and trees, such as are still to be found there, poured out his petitions for rain.” — Mead.

V. 43. Go-While I continue praying. Elijah desired to have timely notice of the first appearance of rain, that Ahab and the people might know that it was obtained from Jehovah by the prophet’s prayers, and thereby be confirmed in the true religion.

Verse 43. Look toward the sea.] From the top of Mount Carmel the Mediterranean Sea was full in view.

Verse 43. Go up now, &c. — While I continue praying. Look toward the sea — Whence clouds and vapours usually arise. Elijah desired to have timely notice of the first appearance of rain, not out of vanity, but that Ahab and the people might know that it was obtained from Jehovah by his prayers, and thereby be confirmed in the true religion. He looked and said, There is nothing — We must not be dejected for some disappointments; but, though the answer of our fervent supplications do not come presently, yet we must continue instant in prayer, waiting on God, and not faint or grow weary, for at the end the vision shall speak and not lie.

43. His servant — Tradition says it was the Zidonian widow’s son whom he had raised from the dead. See note on 1 Kings 17:23. Go up now — To the eminence just above him, whence, over the western ridge, may be seen a wide view of the Mediterranean Sea. Seven times — “Here was an act of faith on Elijah’s part, and on that of his servant, and also a prophecy. The cloud, which promised the long-expected rain, appeared at the seventh time. The walls of Jericho fell down after they had been compassed seven times, on the seventh day. Joshua 6:15-20. Naaman was cleansed after he had washed seven times. 2 Kings 5:14. There are seventy-seven generations from Adam to Christ.” — Wordsworth.

V. 44. Like a man’s hand-Great blessings often rise 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 greater things from it.

Verse 44. There ariseth a little cloud out of the sea, like a man’s hand.] vya ãkk kechaph ish, like the hollow of a man’s hand. In the form of the hand bent, the concave side downmost. I have witnessed a resemblance of this kind at sea previously to a violent storm, a little cloud the size of a man’s hand first appearing, and this increasing in size and density every moment, till at last it covered the whole heavens, and then burst forth with incredible fury.

Mr. Bruce mentions a similar appearance in Abyssinia:-“Every morning, in Abyssinia, is clear, and the sun shines. About nine a small cloud, not above four hundred feet broad, appears in the east, whirling violently round, as if upon an axis; but arrived near the zenith, it first abates its motion, then loses its form, and extends itself greatly, and seems to call up vapours from all opposite quarters. These clouds, having attained nearly the same height, rush against each other with great violence, and put me always in mind of Elijah foretelling rain on Mount Carmel.”-Travels, vol. v., page 336, edit. 1806.

Verse 44. There ariseth a little cloud like a man’s hand — Which presently overspread the heavens, and watered the earth. Great blessings often rise 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 greater things from it.

44. Go up, say unto Ahab — The king was yet on the lofty summit; the prophet still remained in his nook of prayer. That the rain stop thee not — By causing the streams to rise so suddenly, and to such a degree, as to prevent all crossing.

45. Ahab rode, and went to Jezreel — A distance of about twelve miles. The site of Jezreel is preserved in the modern village Zerin, which occupies a noble site on the western point of Mount Gilboa, about one hundred feet above the plain, and commands a wide view of the surrounding country. It is first mentioned in Joshua 19:18, as belonging to the tribe of Issachar, but its chief fame is in its association with Ahab, who made it his royal residence. It did not supersede Samaria, but here Ahab built a palace, (1 Kings 21:1,) and it was the summer residence of his dynasty for three successive reigns.

V. 46. The hand, &c.-God gave him more than natural strength, whereby he was enabled to outrun Ahab’s chariot, for so many miles together. He girded, &c.-That his garments, which were long, might not hinder him. Ran before Ahab-To shew how ready he was to honour and serve the king, that by this humble and self-denying carriage, it might appear, what he had done was not from envy or passion, but only from a just zeal for God’s glory: that by his presence with the king and his courtiers, he might animate and oblige them to proceed in the reformation of religion: and, to demonstrate, that he was neither ashamed of, nor afraid for what he had done, but durst venture himself in the midst of his enemies.

Verse 46. Ran before Ahab] Many think that Elijah ran before the king in order to do him honour; and much learned labour has been spent on this passage in order to show that Elijah had put himself at the head of a company of chanters who ran before the king reciting his praises, or the praises of God; a custom which still exists in Arabian countries! I believe all these entirely mistake the writer’s meaning: Ahab yoked his chariot, and made all speed to Jezreel. The hand of the Lord, or, as the Targum says, the spirit of strength, came upon Elijah, and he girded up his loins, that is, tucked up his long garments in his girdle, and ran; and notwithstanding the advantage the king had by means of his chariot, the prophet reached Jezreel before him. There is no intimation here that he ran before the horses’ heads. All this was intended to show that he was under the peculiar influence and inspiration of the Almighty, that the king might respect and fear him, and not do or permit to be done to him any kind of outrage. I KINGS

Verse 46. The hand of the Lord was on Elijah — God gave him more than natural strength, whereby he was enabled to outrun Ahab’s chariot for so many miles together. And he girded up his loins — That his garments, which were long and loose, like those in use in that country, might not hinder him. And ran before Ahab — To show how ready he was to honour and serve the king; that by this humble and self-denying carriage, it might appear, what he had done was not from envy or passion, but only from a just zeal for God’s glory; that by his presence with the king and his courtiers, he might animate and oblige them to proceed in the reformation of religion; and, to demonstrate, that he was neither ashamed of, nor afraid for what he had done, but durst venture himself in the midst of his enemies. But surely, 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 pride and ambition, and other corrupt dispositions, got the better of his conviction; and he was glad to get quit of him, as Felix of Paul, when he dismissed him, and adjourned his conference with him to a more convenient season.

46. Hand of the Lord was on Elijah — He was in the Spirit, and he and all around him were conscious that the mighty power of God was with him. Girded up his loins — Twisted the leather garment which he wore (2 Kings 1:8) tightly about him, that he might run more freely. Ran before Ahab — “As the Bedouins of his native Gilead would still run, with inexhaustible strength.” “The mode of doing honour to Ahab by running before his chariot was in accordance with the customs of the East, even to this day. I was reminded of this incident when Mohammed Ali, with a large army, came to Jaffa to quell the rebellion of Palestine. The officers were constantly going or coming, preceded by runners, who always kept just in advance of the horses, however furiously they were ridden; and in order to run with greater ease, they not only girded their loins very tightly, but also tucked up their loose garments under the girdle, lest they should be incommoded by them. Thus, no doubt, did Elijah. The distance from the base of Carmel across the plain to Jezreel is not less than twelve miles, and the race was probably accomplished in two hours in the face of a tremendous storm of rain and wind.” — Thomson. This “running” was a humble and servant-like act on the part of Elijah, and was probably done to convince Ahab that the stern and fiery-spirited prophet, whom he had so much hated, was a faithful and obedient subject, having no desire to injure the king or his people, but zealous to defend the honour and worship of the God of their fathers.