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1 Kings 18:21
Verse
Context
Elijah on Mount Carmel
20So Ahab summoned all the Israelites and assembled the prophets on Mount Carmel. 21Then Elijah approached all the people and said, “How long will you waver between two opinions? If the LORD is God, follow Him. But if Baal is God, follow him.” But the people did not answer a word.
Sermons
Leonard RavenhillLeonard Ravenhill
Compilations
Vance Havner
Art KatzDean HochstetlerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 favorable opportunity to make their decision. Such an opportunity now, through the mercy of God, presented itself.
Jamieson-Fausset-Brown Bible Commentary
Elijah said unto all the people, How long halt ye?--They had long been attempting to conjoin the service of God with that of Baal. It was an impracticable union and the people were so struck with a sense of their own folly, or dread of the king's displeasure, that they "answered not a word." Elijah proposed to decide for them the controversy between God and Baal by an appeal, not to the authority of the law, for that would have no weight, but by a visible token from Heaven. As fire was the element over which Baal was supposed to preside, Elijah proposed that two bullocks should be slain and placed on separate altars of wood, the one for Baal, and the other for God. On whichever the fire should descend to consume it, the event should determine the true God, whom it was their duty to serve. The proposal, appearing every way reasonable, was received by the people with unanimous approval. The priests of Baal commenced the ceremony by calling on their god. In vain did they continue invoking their senseless deity from morning till noon, and from noon till evening, uttering the most piercing cries, using the most frantic gesticulations, and mingling their blood with the sacrifice. No response was heard. No fire descended. Elijah exposed their folly and imposture with the severest irony and, as the day was far advanced, commenced his operations. Inviting the people to approach and see the entire proceeding, he first repaired an old altar of God, which Jezebel had demolished. Then, having arranged the cut pieces of the bullock, he caused four barrels or jars of water to be dashed all over the altar and round in the trench. Once, twice, a third time this precaution was taken, and then, when he had offered an earnest prayer, the miraculous fire descended (Lev 9:24; Jdg 6:21; Jdg 13:20; Ch1 21:26; Ch2 7:1), and consumed not only the sacrifice, but the very stones of the altar. The impression on the minds of the people was that of admiration mingled with awe; and with one voice they acknowledged the supremacy of Jehovah as the true God. Taking advantage of their excited feelings, Elijah called on them to seize the priestly impostors, and by their blood fill the channel of the river (Kishon), which, in consequence of their idolatries, the drought had dried up--a direction, which, severe and relentless as it seems, it was his duty as God's minister to give (Deu 15:5; Deu 18:20). The natural features of the mount exactly correspond with the details of this narrative. The conspicuous summit, 1635 feet above the sea, on which the altars were placed, presents an esplanade spacious enough for the king and the priests of Baal to stand on the one side, and Elijah on the other. It is a rocky soil, on which there is abundance of loose stones, to furnish the twelve stones of which the altar was built--a bed of thick earth, in which a trench could be dug; and yet the earth not so loose that the water poured into it would be absorbed; two hundred fifty feet beneath the altar plateau, there is a perennial fountain, which, being close to the altar of the Lord, might not have been accessible to the people; and whence, therefore, even in that season of severe drought, Elijah could procure those copious supplies of water which he poured over the altar. The distance between this spring and the site of the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it would have been impossible once in an afternoon to fetch water from the sea [VAN DE VELDE]. The summit is one thousand feet above the Kishon, which nowhere runs from the sea so close to the base of the mount as just beneath El-Mohhraka; so that the priests of Baal could, in a few minutes, be taken down to the brook (torrent), and slain there.
John Gill Bible Commentary
Let them therefore give us two bullocks,.... Who, being so many, were better able to be at the expense of them, and having the king on their party too; though perhaps no more is meant than that two bullocks should be brought thither, and presented before them: and let them choose one bullock for themselves; which of the two they would, if they thought one was any ways preferable to the other, it was at their option to take it: and cut it in pieces, and lay it on wood; as sacrifices usually were: and put no fire under; which was wont to be done for burnt offerings, as this was designed to be: and I will dress the other bullock; by slaying and cutting it in pieces; and lay it on wood: as for a burnt offering: and put no fire under; to consume it.
Matthew Henry Bible Commentary
Ahab and the people expected that Elijah would, in this solemn assembly, bless the land, and pray for rain; but he had other work to do first. The people must be brought to repent and reform, and then they may look for the removal of the judgment, but not till then. This is the right method. God will first prepare our heart, and then cause his ear to hear, will first turn us to him, and then turn to us, Psa 10:17; Psa 80:3. Deserters must not look for God's favour till they return to their allegiance. Elijah might have looked for rain seventy times seven times, and not have seen it, if he had not thus begun his work at the right end. Three years and a half's famine would not bring them back to God. Elijah would endeavour to convince their judgments, and no doubt it was by special warrant and direction from heaven that he put the controversy between God and Baal upon a public trial. It was great condescension in God that he would suffer so plain a case to be disputed, and would permit Baal to be a competitor with him; but thus God would have every mouth to be stopped and all flesh to become silent before him. God's cause is so incontestably just that it needs not fear to have the evidences of its equity searched into and weighed. I. Elijah reproved the people for mixing the worship of God and the worship of Baal together. Not only some Israelites worshipped God and others Baal, but the same Israelites sometimes worshipped one and sometimes the other. This he calls (Kg1 18:21) halting between two opinions, or thoughts. They worshipped God to please the prophets, but worshipped Baal to please Jezebel and curry favour at court. They thought to trim the matter, and play on both sides, as the Samaritans, Kg2 17:33. Now Elijah shows them the absurdity of this. He does not insist upon their relation to Jehovah - "Is he not yours, and the God of your fathers, while Baal is the god of the Sidonians? And will a nation change their god?" Jer 2:11. No, he waives the prescription, and enters upon the merits of the cause: - "There can be but one God, but one infinite and but one supreme: there needs but one God, one omnipotent, one all-sufficient. What occasion for addition to that which is perfect? Now if, upon trial, it appears that Baal is that one infinite omnipotent Being, that one supreme Lord and all-sufficient benefactor, you ought to renounce Jehovah and cleave to Baal only: but, if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him." Note, 1. It is a very bad thing to halt between God and Baal. "In reconcilable differences (says bishop Hall) nothing more safe than indifferency both of practice and opinion; but, in cases of such necessary hostility as betwixt God and Baal, he that is not with God is against him." Compare Mar 9:38, Mar 9:39, with Mat 21:30. The service of God and the service of sin, the dominion of Christ and the dominion of our lusts, these are the two thoughts which it is dangerous halting between. Those halt between them that are unresolved under their convictions, unstable and unsteady in their purposes, promise fair, but do not perform, begin well, but do not hold on, that are inconsistent with themselves, or indifferent and lukewarm in that which is good. Their heart is divided (Hos 10:2), whereas God will have all or none. 2. We are fairly put to our choice whom we will serve, Jos 24:15. If we can find one that has more right to us, or will be a better master to us, than God, we may take him at our peril. God demands no more from us than he can make out a title to. To this fair proposal of the case, which Elijah here makes, the people knew not what to say: They answered him not a word. They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him say what he would. II. He proposed to bring the matter to a fair trial; and it was so much the fairer because Baal had all the external advantages on his side. The king and court were all for Baal; so was the body of the people. The managers of Baal's cause were 450 men, fat and well fed (Kg1 18:22), besides 400 more, their supporters or seconds, Kg1 18:19. The manager of God's cause was but one man, lately a poor exile, hardly kept from starving; so that God's cause has nothing to support it but its own right. However, it is put to this experiment, "Let each side prepare a sacrifice, and pray to its God, and the God that answereth by fire, let him be God; if neither shall thus answer, let the people turn Atheists; if both, let them continue to halt between two." Elijah, doubtless, had a special commission from God to put it to this test, otherwise he would have tempted God and affronted religion; but the case was extraordinary, and the judgment upon it would be of use, not only then, but in all ages. It is an instance of the courage of Elijah that he durst stand alone in the cause of God against such powers and numbers; and the issue encourages all God's witnesses and advocates never to fear the face of man. Elijah does not say, "The God that answers by water" (though that was the thing the country needed), but "that answers by fire, let him be God;" because the atonement was to be made by sacrifice, before the judgment could be removed in mercy. The God therefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve us against the calamity. He that can give fire can give rain; see Mat 9:2, Mat 9:6. III. The people join issue with him: It is well spoken, Kg1 18:24. They allow the proposal to be fair and unexceptionable "God has often answered by fire; if Baal cannot do so, let him be cast out for a usurper." They were very desirous to see the experiment tried, and seemed resolved to abide by the issue, whatever it should be. Those that were firm for God doubted not but it would end to his honour; those that were indifferent were willing to be determined; and Ahab and the prophets of Baal durst not oppose for fear of the people, and hoped that either they could obtain fire from heaven (though they never had yet), and the rather because, as some think, they worshipped the sun in Baal, or that Elijah could not, because not at the temple, where God was wont thus to manifest his glory. If, in this trial, they could but bring it to a drawn battle, their other advantages would give them the victory. Let it go on therefore to a trial. IV. The prophets of Baal try first, but in vain, with their god. They covet the precedency, not only for the honour of it, but that, if they can but in the least seem to gain their point, Elijah may not be admitted to make the trial. Elijah allows it to them (Kg1 18:25), gives them the lead for their greater confusion; only, knowing that the working of Satan is with lying wonders, he takes care to prevent a fraud: Be sure to put no fire under. Now in their experiment observe, I. How importunate and noisy the prophets of Baal were in their applications to him. They got their sacrifices ready; and we may well imagine what a noise 450 men made, when they cried as one man, and with all their might, O Baal! hear us, O Baal! answer us; as it is in the margin: and this for some hours together, longer than Diana's worshippers made their cry, Great is Diana of the Ephesians, Act 19:34. How senseless, how brutish, were they in their addresses to Baal! (1.) Like fools, they leaped upon the altar, as if they would themselves become sacrifices with their bullock; or thus they expressed their great earnestness of mind. They leaped up and down, or danced about the altar (so some): they hoped, by their dancing, to please their deity, as Herodias did Herod, and so to obtain their request. (2.) Like madmen they cut themselves in pieces with knives and lancets (Kg1 18:28) for vexation that they were not answered, or in a sort of prophetic fury, hoping to obtain the favour of their god by offering to him their own blood, when they could not obtain it with the blood of their bullock. God never required his worshippers thus to honour him; but the service of the devil, though in some instances it pleases and pampers the body, yet in other things it is really cruel to it, as in envy and drunkenness. It seems, this was the manner of the worshippers of Baal. God expressly forbade his worshippers to cut themselves, Deu 14:1. He insists upon it that we mortify our lusts and corruptions; but corporeal penances and severities, such as the Papists use, which have no tendency to that, are no pleasure to him. Who has required these things at your hands? 2. How sharp Elijah was upon them, Kg1 18:27. He stood by them, and patiently heard them for so many hours praying to an idol, yet with secret indignation and disdain; and at noon, when the sun was at the hottest, and they too expecting fire (then if ever), he upbraided them with their folly; and notwithstanding the gravity of his office, and the seriousness of the work he had before him, bantered them: "Cry aloud, for he is a god, a goodly god that cannot be made to hear without all this clamour. Surely you think he is talking or meditating (as the word is) or he is pursuing some deep thoughts, (in a brown study, as we say), thinking of somewhat else and not minding his own matter, when not your credit only, but all his honour lies at stake, and his interest in Israel. His new conquest will be lost if he do not look about him quickly." Note, The worship of idols is a most ridiculous thing, and it is but justice to represent it so and expose it to scorn. This will, by no means, justify those who ridicule the worshippers of God in Christ because the worship is not performed just in their way. Baal's prophets were so far from being convinced and put to shame by the just reproach Elijah cast upon them that it made them the more violent and led them to act more ridiculously. A deceived heart had turned them aside, they could not deliver their souls by saying, Is there not a lie in our right hand? 3. How deaf Baal was to them. Elijah did not interrupt them, but let them go on till they were tired, and quite despaired of success, which was not till the time of the evening sacrifice, Kg1 18:29. During all that time some of them prayed, while others of them prophesied, sang hymns, perhaps to the praise of Baal, or rather encouraged those that were praying to proceed, telling them that Baal would answer them at last; but there was no answer, nor any that regarded. Idols could do neither good nor evil. The prince of the power of the air, if God has permitted him, could have caused fire to come down from heaven on this occasion, and gladly would have done it for the support of his Baal. We find that the beast which deceived the world does it. He maketh fire come down from heaven in the sight of men and so deceiveth them, Rev 13:13, Rev 13:14. But God would not suffer the devil to do it now, because the trial of his title was put on that issue by consent of parties. V. Elijah soon obtains from his God an answer by fire. The Baalites are forced to give up their cause, and now it is Elijah's turn to produce his. Let us see if he speed better. 1. He fitted up an altar. He would not make use of theirs, which had been polluted with their prayers to Baal, but, finding the ruins of an altar there, which had formerly been used in the service of the Lord, he chose to repair that (Kg1 18:30), to intimate to them that he was not about to introduce any new religion, but to revive the faith and worship of their fathers' God, and reduce them to their first love, their first works. He could not bring them to the altar at Jerusalem unless he could unite the two kingdoms again (which, for correction to both, God designed should not now be done), therefore, by his prophetic authority, he builds an altar on Mount Carmel, and so owns that which had formerly been built there. When we cannot carry a reformation so far as we would we must do what we can, and rather comply with some corruptions than not do our utmost towards the extirpation of Baal. He repaired this altar with twelve stones, according to the number of the twelve tribes, Kg1 18:31. Though ten of the tribes had revolted to Baal, he would look upon them as belonging to God still, by virtue of the ancient covenant with their fathers: and, though those ten were unhappily divided from the other two in civil interest, yet in the worship of the God of Israel they had communion with each other, and they twelve were one. Mention is made of God's calling their father Jacob by the name of Israel, a prince with God (Kg1 18:31), to shame his degenerate seed, who worshipped a god which they saw could not hear nor answer them, and to encourage the prophet who was now to wrestle with God as Jacob did; he also shall be a prince with God. Psa 24:6, Thy face, O Jacob! Hos 12:4. There he spoke with us. 2. Having built his altar in the name of the Lord (Kg1 18:32), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice, Kg1 18:33. Behold the bullock and the wood; but where is the fire? Gen 22:7, Gen 22:8. God will provide himself fire. If we, in sincerity, offer our hearts to God, he will, by his grace, kindle a holy fire in them. Elijah was no priest, nor were his attendants Levites. Carmel had neither tabernacle nor temple; it was a great way distant from the ark of the testimony and the place God had chosen; this was not the altar that sanctified the gift; yet never was any sacrifice more acceptable to God than this. The particular Levitical institutions were so often dispensed with (as in the time of the Judges, Samuel's time, and now) that one would be tempted to think they were more designed for types to be fulfilled in the evangelical anti-types than for laws to be fulfilled in the strict observance of them. Their perishing thus is the using, as the apostle speaks of them (Col 2:22), was to intimate the utter abolition of them after a little while, Heb 8:13. 3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of (Kg1 18:32), and, some think, made the altar hollow. Twelve barrels of water (probably sea-water, for the sea was near, and so much fresh water in this time of drought was too precious for him to be so prodigal of it), thrice four, he poured upon his sacrifice, to prevent the suspicion of any fire under (for, if there had been any, this would have put it out), and to make the expected miracle the more illustrious. 4. He then solemnly addressed himself to God by prayer before his altar, humbly beseeching him to turn to ashes his burnt-offering (as the phrase is, Psa 20:3), and to testify his acceptance of it. His prayer was not long, for he used no vain repetitions, nor thought he should be heard for his much speaking; but it was very grave and composed, and showed his mind to be calm and sedate, and far from the heats and disorders that Baal's prophets were in, Kg1 18:36, Kg1 18:37. Though he was not at the place appointed, he chose the appointed time of the offering of the evening sacrifice, thereby to testify his communion with the altar at Jerusalem. Though he expected an answer by fire, yet he came near to the altar with boldness, and feared not that fire. He addressed himself to God as the God of Abraham, Isaac, and Israel, acting faith on God's ancient covenant, and reminding people too (for prayer may prevail) of their relation both to God and to the patriarchs. Two things he pleads here: - (1.) The glory of God: "Lord, hear me, and answer me, that it may be known (for it is now by the most denied or forgotten) that thou art God in Israel, to whom alone the homage and devotion of Israel are due, and that I am thy servant, and do all that I have done, am doing, and shall do, as thy agent, at thy word, and not to gratify any humour or passion of my own. Thou employest me; Lord, make it appear that thou dost so;" see Num 16:28, Num 16:29. Elijah sought not his own glory but in subserviency to God's, and for his own necessary vindication. (2.) The edification of the people: "That they may know that thou art the Lord, and may experience thy grace, turning their heart, by this miracle, as a means, back again to thee, in order to thy return in a way of mercy to them." 5. God immediately answered him by fire, Kg1 18:38. Elijah's God was neither talking nor pursuing, needed not to be either awakened or quickened; while he was yet speaking, the fire of the Lord fell, and not only, as at other times (Lev 9:24; Ch1 21:26; Ch2 7:1) consumed the sacrifice and the wood, in token of God's acceptance of the offering, but licked up all the water in the trench, exhaling that, and drawing it up as a vapour, in order to the intended rain, which was to be the fruit of this sacrifice and prayer, more than the product of natural causes. Compare Psa 135:7. He causeth vapours to ascend, and maketh lightnings for the rain; for this rain he did both. As for those who fall as victims to the fire of God's wrath, no water can shelter them from it, any more than briers or thorns, Isa 27:4, Isa 27:5. But this was not all; to complete the miracle, the fire consumed the stones of the altar, and the very dust, to show that it was no ordinary fire, and perhaps to intimate that, though God accepted this occasional sacrifice from this altar, yet for the future they ought to demolish all the altars on their high places, and, for their constant sacrifices, make use of that at Jerusalem only. Moses's altar and Solomon's were consecrated by the fire from heaven; but this was destroyed, because no more to be used. We may well imagine what a terror the fire struck on guilty Ahab and all the worshippers of Baal, and how they fled from it as far and as fast as they could, saying, Lest it consume us also, alluding to Num 16:34. VI. What was the result of this fair trial. The prophets of Baal had failed in their proof, and could give no evidence at all to make out their pretensions on behalf of their god, but were perfectly non-suited Elijah had, by the most convincing and undeniable evidence, proved his claims on behalf of the God of Israel. And now, 1. The people, as the jury, gave in their verdict upon the trial, and they are all agreed in it; the case is so plain that they need not go from the bar to consider of their verdict or consult about it: They fell on their faces, and all, as one man, said, "Jehovah, he is the God, and not Baal; we are convinced and satisfied of it: Jehovah, he is the God" (Kg1 18:39), whence, one would think, they should have inferred, "If he be the God, he shall be our God, and we will serve him only," as Jos 24:24. Some, we hope, had their hearts thus turned back, but the generality of them were convinced only, not converted, yielded to the truth of God, that he is the God, but consented not to his covenant, that he should be theirs. Blessed are those that have not seen what they saw and yet have believed and been wrought upon by it more than those that saw it. Let it for ever be looked upon as a point adjudged against all pretenders (for it was carried, upon a full hearing, against one of the most daring and threatening competitors that ever the God of Israel was affronted by) that Jehovah, he is God, God alone. 2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, Kg1 18:40. If Jehovah be the true God, Baal is a false God, to whom these Israelites had revolted, and seduced others to the worship of him; and therefore, by the express law of God, they were to be put to death, Deu 13:1-11. There needed no proof of the fact; all Israel were witnesses of it: and therefore Elijah (acting still by an extraordinary commission, which is not to be drawn into a precedent) orders them all to be slain immediately as the troublers of the land, and Ahab himself is so terrified, for the present, with the fire from heaven, that he dares not oppose it. These were the 450 prophets of Baal; the 400 prophets of the groves (who, some think, were Sidonians), though summoned (v. 19), yet, as it should seem, did not attend, and so escaped this execution, which fair escape perhaps Ahab and Jezebel thought themselves happy in; but it proved they were reserved to be the instruments of Ahab's destruction, some time after, by encouraging him to go up to Ramoth-Gilead, Deu 22:6.
Tyndale Open Study Notes
18:21 The Hebrew word translated waver means “to be lame” or “to limp.” Elijah compared the people’s hobbling between the worship of the Lord and of Baal to a person who limps awkwardly from one foot to the other. Elijah may have also been referring to the ritual dance performed by Baal’s prophets as they attempted to gain the storm-god’s attention (18:26).
1 Kings 18:21
Elijah on Mount Carmel
20So Ahab summoned all the Israelites and assembled the prophets on Mount Carmel. 21Then Elijah approached all the people and said, “How long will you waver between two opinions? If the LORD is God, follow Him. But if Baal is God, follow him.” But the people did not answer a word.
- Scripture
- Sermons
- Commentary
Prophet Elijah
By Leonard Ravenhill2.9K1:17:001KI 18:211KI 18:36MAT 5:23PHP 2:5JAS 5:16
This sermon emphasizes the need for revival and the importance of surrendering to God's way. It highlights the story of Elijah, a prophet who stood against apostasy and declension, walking alone and facing opposition. The sermon challenges listeners to rebuild broken altars, make restitution, and persist in prayer, seeking the fire of God in their lives.
Elijah - Part 1
By Leonard Ravenhill2.5K08:571KI 18:212CH 7:14ISA 66:2JOL 2:17MAL 4:5LUK 4:18JHN 15:16ACT 1:82TI 4:2
This sermon focuses on the theme of revival and the role of prophets like Elijah in bringing about spiritual awakening. It emphasizes the need for a return to God's ways and the importance of trembling at His Word when preaching. The speaker challenges preachers to approach their ministry with a sense of urgency and reverence, highlighting the impact of individuals like Richard Baxter in leading revival at a family level.
Between the Two (Compilation)
By Compilations2.0K03:59Compilation1KI 18:21MAT 6:33LUK 9:62ROM 6:142CO 6:17HEB 13:13JAS 4:4In this sermon, the preacher addresses the issue of people who claim to love God but still engage in sinful behaviors. He emphasizes the need for believers to fully commit to following God and not be caught in a state of indecision. The preacher urges the congregation to step outside of the comfort of religious rituals and seek a genuine relationship with God. He warns that being caught between two kingdoms, trying to have the best of both worlds, leads to powerlessness and a lack of victory in the Christian life. The sermon draws from biblical references, such as Hebrews 13:13 and 1 Kings 18:21, to support the message.
Upon This Rock
By Vance Havner1.8K27:16Promises Of God1KI 18:211KI 19:12JER 2:36MAT 6:33MAT 27:51MAT 28:2ACT 2:3In this sermon, the preacher emphasizes the importance of finding time for reflection and stillness in our busy lives. He shares his own experience of taking time to watch the sunset and listen to the birds during the depression. He references Jesus' example of finding a solitary place to pray and encourages listeners to make time for prayer and reflection. The preacher also highlights the danger of being caught up in the rat race and urges people to prioritize their spiritual well-being over worldly pursuits.
Eternal Hell (2 of 2)
By Art Katz1.7K39:47Hell1KI 18:21MAT 12:30MRK 9:43MRK 16:16ACT 4:12HEB 10:312PE 3:10In this sermon, the preacher recounts a story of a man who escaped from a concentration camp and came to their community with a warning. The man described seeing fire and tried to warn the people, but they reacted with fear and violence, punching a woman who also saw the fire. The preacher emphasizes the importance of establishing a relationship with God in this life to avoid eternal damnation. He urges the listeners to abandon their human notions and embrace the truth of a living God. The sermon highlights the need for a warning to be spread across the earth, comparing it to the role of Elijah in the Bible.
Span-04 Apostolic & Prophetic Foundations 1 of 8
By Art Katz1.7K1:30:26Prophetic Foundations1SA 3:101KI 17:11KI 18:21MAT 6:33EPH 3:212TI 2:151PE 4:17In this sermon, the speaker emphasizes the importance of waiting for the word of God before speaking, acting, or confronting others. They challenge the conventional wisdom of success in the church and encourage deep intercession and prayer for those who have a calling to bring forth the word of God. The speaker identifies those who may have a calling but have not recognized it yet, urging them to walk in it for the benefit of their nation and church. They also discuss the significance of the Elijah ministry and the need for reconciliation between fathers and sons. The sermon concludes with the speaker expressing the profound impact of this message and its potential to reach beyond the audience to many nations worldwide.
(The Role of Demons in Today's Society) Part 6
By Dean Hochstetler1.6K46:151KI 18:21JHN 8:32JHN 8:341JN 3:8In this sermon, the speaker shares a personal anecdote about a mission board leader who sought his advice regarding his troubled 14-year-old son. The speaker suggests that the boy may have been influenced by dark spiritual forces before being adopted. The sermon then transitions to discussing the topic of freedom from the powers of darkness, emphasizing that Christ is the victor over these forces. The speaker references the story of Elijah in 1 Kings 18, where he calls upon God to demonstrate His power and defeat the false prophets. The sermon concludes by highlighting the importance of commanding the powers of darkness in Jesus' name and the need to put on spiritual armor to withstand Satan's attacks.
No Other Name
By Carl Armerding1.3K37:16Name Of The LordJOS 24:141KI 18:21JOB 38:4ACT 4:4ACT 4:12In this sermon, the preacher discusses the importance of fearing and serving the Lord in sincerity and truth. He refers to the book of Joshua chapter 24, where Joshua gives his final words to the people he led into the promised land. The preacher emphasizes the power of the gospel of Jesus Christ, comparing it to the miraculous healing of a crippled man at the temple gate. He refutes the idea that the gospel is obsolete, stating that it is still relevant and effective in a post-Christian era. The sermon concludes with a reminder to trust in Jesus' name and rely on His unchanging grace.
Escape for Thy Life
By Roy Hession1.3K56:42WarningGEN 19:171KI 18:21MAT 16:26JHN 3:161TI 6:102PE 2:6REV 3:16In this sermon, the preacher emphasizes that the Gospel is both bad news and good news. He explains that the world we live in is under the judgment of God because it opposes His will and rejects Jesus Christ. The preacher warns that those who are identified with this world will be involved in its ultimate judgment. However, he also highlights the hope and security found in the cross of Christ, where God pardons and gives the Holy Spirit to those who believe. He concludes by sharing a story of people fleeing from a raging fire, illustrating the urgency of escaping the judgment of God.
Hebrews 11:22-29
By Don McClure1.2K49:58GEN 4:4GEN 5:24EXO 12:21EXO 14:291KI 18:21HEB 11:23In this sermon, the preacher emphasizes the importance of making choices in life. Drawing from the biblical story of Joshua, he highlights how Joshua urged the children of Israel to choose whom they would serve. The preacher emphasizes that life is full of decisions, both big and small, and that these decisions shape our lives. He also emphasizes that these decisions have spiritual implications, as God gives us the choice between life and death, blessing and cursing. The preacher encourages listeners to choose life and to make wise decisions that align with God's will.
Anatomy of Betrayal
By William Shishko1.1K57:04Betrayal1KI 18:21PSA 41:1JHN 13:272CO 6:1HEB 6:4REV 22:17In this sermon, Pastor Shishko discusses the theme of outward appearances and how they can be deceiving. He uses examples from the Bible, such as Jesus' interaction with Judas during the Last Supper, to illustrate this point. The sermon emphasizes the importance of discerning the true intentions and character of individuals, even when their outward actions may seem righteous. The sermon also highlights the significance of the Holy Spirit's work in guiding believers to see beyond outward appearances and discern the truth.
life... Battleground, Not Playground
By Shane Idleman1.0K05:50JOS 24:151KI 18:21ISA 55:6ROM 12:2JAS 4:8
This sermon emphasizes the spiritual battle for the souls of our nation and families, highlighting the need for surrender, consecration, and holiness in our lives. It challenges the deception of seeking blessings without true surrender to Jesus Christ and warns against filling our minds with things that oppose God. The message calls for repentance, holiness, and righteousness, urging a return to God's ways as seen in the prophets' messages.
Founders Week at Moody Church 1986
By George Verwer99642:07Moody Church1KI 18:21MAT 6:332CO 4:71JN 1:9The video is a sermon transcript about the preaching of the word of God. The speaker shares personal experiences and influences in his life, including his atheist grandfather and his struggles with lust. He emphasizes the importance of passion, determination, and devotion in one's relationship with God. The speaker also mentions the impact of films, particularly the Moody Institute of Science films, in strengthening his faith. The sermon is based on the text of 1 Kings 18 and 1 Kings 19, but the speaker admits to getting sidetracked and promises to delve deeper into the text in the next session.
Fren-08 Élie Le Prophète (Elijah the Prophet)
By Art Katz9711:16:12ProphetEXO 20:31KI 17:11KI 18:211KI 18:41ISA 55:11ACT 2:46JAS 1:22In this sermon, the speaker shares his personal journey of leaving a secure teaching profession to follow God's calling. He emphasizes the importance of being led by God and not relying on worldly securities. The speaker recounts how God has miraculously provided for him and his family throughout their ministry, even in remote locations. He highlights the significance of obedience to God's voice and the blessings that come from following His will.
Distress of Elijah
By W.F. Anderson77042:42GEN 24:14RUT 1:161KI 18:211KI 19:181CO 2:3GAL 6:2JAS 5:17In this sermon, the speaker emphasizes the importance of leaving biblical history as it is and not spiritualizing it. He encourages listeners to see the working of God in ordinary, everyday human life. The speaker also mentions the Mount of Transfiguration as a mountaintop experience that disciples had only once, but emphasizes the importance of obeying what was learned there. The sermon also references a story from the Bible about a servant looking for a wife and highlights the qualities he was seeking, including a hard-working and courteous woman.
(Elijah Legacy) 1. Days of Elijah
By David Davis64508:32IsraelEXO 20:3JDG 8:23JDG 9:461KI 18:21MAL 4:5MAT 6:331CO 6:9In this sermon, the speaker addresses the issue of government-endorsed idolatry in various countries, including Israel, America, and the Philippines. He highlights the abortion epidemic and compares it to the sacrifices made in ancient times. The speaker also discusses the prevalence of sexual immorality and the acceptance of homosexuality within the church. He then shifts focus to the significance of the Prophet Elijah in the last days and the need for spiritual fathers and mothers in the body of Messiah. The sermon emphasizes the importance of tearing down false altars and remaining loyal to God.
The Divine Response
By J.B. Chapman47509:05Christian Life1KI 18:211KI 18:24PSA 65:2ISA 45:22MAT 6:33ACT 4:12ROM 10:9In this sermon, Dr. J.B. Chapman discusses the story of Elijah and the contest between Baal and Jehovah in the book of 1 Kings. He highlights the importance of the divine response in proving the true God. Chapman also mentions a Hindu professor who converted to Christianity because he found a savior in it. He emphasizes that our standing with God is determined individually by grace, regardless of race, family, or faith. Overall, the sermon emphasizes the need for true belief and right practice, and the transformative power of encountering the true God.
Hearing God Speak
By Lou Sutera3551:28:10HearingGEN 41:541KI 18:21PSA 85:6MAT 6:33JHN 6:35ACT 17:24HEB 9:22In this sermon, the preacher reflects on the past four Sundays and the creative energy that has been released. He specifically focuses on a message he preached on fear and worry bondage, which set people free. The preacher expresses excitement about a recent youth meeting where many people came forward and experienced a powerful encounter with God. He emphasizes the importance of reflecting on our lives and how we are witnessing to others, as well as the uncertainty of life and the need to make a decision to follow God. The sermon concludes with the testimony of four young people who were converted during the meeting, highlighting the work of God in the lives of both young and adult believers.
The Day Fire & Rain Fell
By Shane Idleman1545:12Spiritual RenewalRevival1KI 18:21ISA 57:15JHN 7:37Shane Idleman passionately delivers a message titled 'The Day Fire & Rain Fell,' emphasizing the transformative power of God's fire and rain in the lives of believers. He urges the congregation to prepare their hearts for revival, likening spiritual renewal to the necessity of plowing the soil during rain, and stresses the importance of humility and repentance in experiencing God's blessings. Idleman warns against complacency and the dangers of idolatry, drawing parallels from the story of Elijah and Ahab, and calls for a bold pursuit of God amidst societal chaos. He encourages believers to seek a genuine encounter with God, reminding them that true revival is not about comfort but about engaging in spiritual battles and being filled with the Holy Spirit.
Can You Hear the Sound of Revival
By Shane Idleman1030:13RevivalSurrender to God1KI 18:212CH 7:14PSA 85:6ISA 40:31JOL 2:28MAT 5:14ROM 12:11TH 5:17HEB 11:1JAS 4:6Shane Idleman emphasizes the urgent need for revival in the church, highlighting that true revival is a spiritual awakening that breathes new life into believers. He stresses the importance of surrendering to God without backup plans, as this leads to being filled with the Holy Spirit and boldness in faith. Idleman warns against the spiritual cancer affecting society and encourages believers to seek God fervently through prayer, repentance, and desperation for His presence. He draws parallels between the biblical accounts of revival and the current state of the church, urging Christians to confront sin and live in holiness. Ultimately, he calls for a collective awakening to hear the sound of revival and to trust in God's sovereignty amidst darkness.
The Unreasonableness of Indetermination in Religion
By Jonathan Edwards0DEU 30:191KI 18:21PSA 32:9EZK 20:39LUK 14:28ACT 17:27ACT 26:282TI 3:7JAS 1:8REV 3:15Jonathan Edwards preaches about the unreasonableness of being indecisive in religion, using the example of Elijah challenging the people to choose between the Lord and Baal. He emphasizes the importance of making a firm decision in matters of faith, highlighting the folly of wavering between two opinions and the need to fully commit to following God. Edwards explores the various reasons why individuals remain unresolved in religion, from doubts about the truth of Scripture to indecision about embracing a life of holiness. He urges listeners to examine their hearts and make a definitive choice to either pursue God wholeheartedly or face the consequences of remaining undecided.
Lot Was Saved Out of Sodom
By Clement of Rome0GEN 19:151KI 18:21MAT 6:24JAS 1:6Clement of Rome preaches about the salvation of Lot from Sodom as a demonstration of God's faithfulness to those who trust in Him, contrasting it with the punishment of those who turn away from God. Lot's wife serves as a cautionary tale, becoming a pillar of salt for disobeying God's command and showcasing the consequences of being double-minded and lacking faith in God's power, serving as a warning for future generations.
Ye Cannot Serve God and Mammon
By A.B. Simpson0DevotionCommitment to God1KI 18:21PSA 91:14MAT 6:24MAT 22:37LUK 10:42ROM 12:11CO 10:21GAL 2:20PHP 1:21JAS 1:8A.B. Simpson emphasizes that Jesus clearly states one cannot serve both God and mammon, warning that attempting to do so leads to serving only one master, ultimately resulting in spiritual deception and failure. He illustrates this with examples of biblical figures like Saul, Balaam, and Judas, who faced dire consequences for their divided loyalties. In contrast, he highlights Mary and Paul, who exemplified a singular devotion to Christ, leading to divine favor and deliverance. Simpson urges believers to fully commit their hearts to God, assuring that such dedication will not go unrewarded. The sermon challenges listeners to reflect on their own commitment to Jesus as their sole master.
I Kings 18:21
By Chuck Smith0Commitment to GodDecisiveness1KI 18:21MAT 6:24JAS 1:8REV 3:15Chuck Smith addresses the evil reign of Ahab and Jezebel, emphasizing the three groups present on Mount Carmel: the prophets of God, the prophets of Baal, and the undecided multitude. He highlights the dangers of being caught between two opinions, noting that those who fully embrace sin are less damaging than those who waver. Smith critiques the prophets of Baal for their misguided devotion and the emptiness of their worship, while contrasting it with the boldness and calmness of the true prophet of God. He calls for a decisive commitment to God, urging listeners to choose their path and not to halt between two opinions.
Of Zeal.
By John Gill0Zeal for GodTrue vs. False Zeal1KI 18:21ISA 9:7MAT 23:15ROM 10:22CO 7:112CO 11:2GAL 4:18PHP 3:9TIT 2:14REV 3:15John Gill emphasizes the significance of zeal as a fervent love for God and His glory, distinguishing between genuine zeal and various forms of misguided zeal. He explains that true zeal is characterized by a passionate commitment to God's righteousness, worship, and the promotion of the gospel, while false zeal can stem from ignorance, hypocrisy, or misguided intentions. Gill outlines the different types of zeal, including the zeal of God, mistaken zeal, superstitious zeal, and hypocritical zeal, urging believers to pursue a true and informed zeal that aligns with God's will. He encourages Christians to be fervent in their faith and actions, reflecting the zeal of Christ in their lives.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 favorable opportunity to make their decision. Such an opportunity now, through the mercy of God, presented itself.
Jamieson-Fausset-Brown Bible Commentary
Elijah said unto all the people, How long halt ye?--They had long been attempting to conjoin the service of God with that of Baal. It was an impracticable union and the people were so struck with a sense of their own folly, or dread of the king's displeasure, that they "answered not a word." Elijah proposed to decide for them the controversy between God and Baal by an appeal, not to the authority of the law, for that would have no weight, but by a visible token from Heaven. As fire was the element over which Baal was supposed to preside, Elijah proposed that two bullocks should be slain and placed on separate altars of wood, the one for Baal, and the other for God. On whichever the fire should descend to consume it, the event should determine the true God, whom it was their duty to serve. The proposal, appearing every way reasonable, was received by the people with unanimous approval. The priests of Baal commenced the ceremony by calling on their god. In vain did they continue invoking their senseless deity from morning till noon, and from noon till evening, uttering the most piercing cries, using the most frantic gesticulations, and mingling their blood with the sacrifice. No response was heard. No fire descended. Elijah exposed their folly and imposture with the severest irony and, as the day was far advanced, commenced his operations. Inviting the people to approach and see the entire proceeding, he first repaired an old altar of God, which Jezebel had demolished. Then, having arranged the cut pieces of the bullock, he caused four barrels or jars of water to be dashed all over the altar and round in the trench. Once, twice, a third time this precaution was taken, and then, when he had offered an earnest prayer, the miraculous fire descended (Lev 9:24; Jdg 6:21; Jdg 13:20; Ch1 21:26; Ch2 7:1), and consumed not only the sacrifice, but the very stones of the altar. The impression on the minds of the people was that of admiration mingled with awe; and with one voice they acknowledged the supremacy of Jehovah as the true God. Taking advantage of their excited feelings, Elijah called on them to seize the priestly impostors, and by their blood fill the channel of the river (Kishon), which, in consequence of their idolatries, the drought had dried up--a direction, which, severe and relentless as it seems, it was his duty as God's minister to give (Deu 15:5; Deu 18:20). The natural features of the mount exactly correspond with the details of this narrative. The conspicuous summit, 1635 feet above the sea, on which the altars were placed, presents an esplanade spacious enough for the king and the priests of Baal to stand on the one side, and Elijah on the other. It is a rocky soil, on which there is abundance of loose stones, to furnish the twelve stones of which the altar was built--a bed of thick earth, in which a trench could be dug; and yet the earth not so loose that the water poured into it would be absorbed; two hundred fifty feet beneath the altar plateau, there is a perennial fountain, which, being close to the altar of the Lord, might not have been accessible to the people; and whence, therefore, even in that season of severe drought, Elijah could procure those copious supplies of water which he poured over the altar. The distance between this spring and the site of the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it would have been impossible once in an afternoon to fetch water from the sea [VAN DE VELDE]. The summit is one thousand feet above the Kishon, which nowhere runs from the sea so close to the base of the mount as just beneath El-Mohhraka; so that the priests of Baal could, in a few minutes, be taken down to the brook (torrent), and slain there.
John Gill Bible Commentary
Let them therefore give us two bullocks,.... Who, being so many, were better able to be at the expense of them, and having the king on their party too; though perhaps no more is meant than that two bullocks should be brought thither, and presented before them: and let them choose one bullock for themselves; which of the two they would, if they thought one was any ways preferable to the other, it was at their option to take it: and cut it in pieces, and lay it on wood; as sacrifices usually were: and put no fire under; which was wont to be done for burnt offerings, as this was designed to be: and I will dress the other bullock; by slaying and cutting it in pieces; and lay it on wood: as for a burnt offering: and put no fire under; to consume it.
Matthew Henry Bible Commentary
Ahab and the people expected that Elijah would, in this solemn assembly, bless the land, and pray for rain; but he had other work to do first. The people must be brought to repent and reform, and then they may look for the removal of the judgment, but not till then. This is the right method. God will first prepare our heart, and then cause his ear to hear, will first turn us to him, and then turn to us, Psa 10:17; Psa 80:3. Deserters must not look for God's favour till they return to their allegiance. Elijah might have looked for rain seventy times seven times, and not have seen it, if he had not thus begun his work at the right end. Three years and a half's famine would not bring them back to God. Elijah would endeavour to convince their judgments, and no doubt it was by special warrant and direction from heaven that he put the controversy between God and Baal upon a public trial. It was great condescension in God that he would suffer so plain a case to be disputed, and would permit Baal to be a competitor with him; but thus God would have every mouth to be stopped and all flesh to become silent before him. God's cause is so incontestably just that it needs not fear to have the evidences of its equity searched into and weighed. I. Elijah reproved the people for mixing the worship of God and the worship of Baal together. Not only some Israelites worshipped God and others Baal, but the same Israelites sometimes worshipped one and sometimes the other. This he calls (Kg1 18:21) halting between two opinions, or thoughts. They worshipped God to please the prophets, but worshipped Baal to please Jezebel and curry favour at court. They thought to trim the matter, and play on both sides, as the Samaritans, Kg2 17:33. Now Elijah shows them the absurdity of this. He does not insist upon their relation to Jehovah - "Is he not yours, and the God of your fathers, while Baal is the god of the Sidonians? And will a nation change their god?" Jer 2:11. No, he waives the prescription, and enters upon the merits of the cause: - "There can be but one God, but one infinite and but one supreme: there needs but one God, one omnipotent, one all-sufficient. What occasion for addition to that which is perfect? Now if, upon trial, it appears that Baal is that one infinite omnipotent Being, that one supreme Lord and all-sufficient benefactor, you ought to renounce Jehovah and cleave to Baal only: but, if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him." Note, 1. It is a very bad thing to halt between God and Baal. "In reconcilable differences (says bishop Hall) nothing more safe than indifferency both of practice and opinion; but, in cases of such necessary hostility as betwixt God and Baal, he that is not with God is against him." Compare Mar 9:38, Mar 9:39, with Mat 21:30. The service of God and the service of sin, the dominion of Christ and the dominion of our lusts, these are the two thoughts which it is dangerous halting between. Those halt between them that are unresolved under their convictions, unstable and unsteady in their purposes, promise fair, but do not perform, begin well, but do not hold on, that are inconsistent with themselves, or indifferent and lukewarm in that which is good. Their heart is divided (Hos 10:2), whereas God will have all or none. 2. We are fairly put to our choice whom we will serve, Jos 24:15. If we can find one that has more right to us, or will be a better master to us, than God, we may take him at our peril. God demands no more from us than he can make out a title to. To this fair proposal of the case, which Elijah here makes, the people knew not what to say: They answered him not a word. They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him say what he would. II. He proposed to bring the matter to a fair trial; and it was so much the fairer because Baal had all the external advantages on his side. The king and court were all for Baal; so was the body of the people. The managers of Baal's cause were 450 men, fat and well fed (Kg1 18:22), besides 400 more, their supporters or seconds, Kg1 18:19. The manager of God's cause was but one man, lately a poor exile, hardly kept from starving; so that God's cause has nothing to support it but its own right. However, it is put to this experiment, "Let each side prepare a sacrifice, and pray to its God, and the God that answereth by fire, let him be God; if neither shall thus answer, let the people turn Atheists; if both, let them continue to halt between two." Elijah, doubtless, had a special commission from God to put it to this test, otherwise he would have tempted God and affronted religion; but the case was extraordinary, and the judgment upon it would be of use, not only then, but in all ages. It is an instance of the courage of Elijah that he durst stand alone in the cause of God against such powers and numbers; and the issue encourages all God's witnesses and advocates never to fear the face of man. Elijah does not say, "The God that answers by water" (though that was the thing the country needed), but "that answers by fire, let him be God;" because the atonement was to be made by sacrifice, before the judgment could be removed in mercy. The God therefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve us against the calamity. He that can give fire can give rain; see Mat 9:2, Mat 9:6. III. The people join issue with him: It is well spoken, Kg1 18:24. They allow the proposal to be fair and unexceptionable "God has often answered by fire; if Baal cannot do so, let him be cast out for a usurper." They were very desirous to see the experiment tried, and seemed resolved to abide by the issue, whatever it should be. Those that were firm for God doubted not but it would end to his honour; those that were indifferent were willing to be determined; and Ahab and the prophets of Baal durst not oppose for fear of the people, and hoped that either they could obtain fire from heaven (though they never had yet), and the rather because, as some think, they worshipped the sun in Baal, or that Elijah could not, because not at the temple, where God was wont thus to manifest his glory. If, in this trial, they could but bring it to a drawn battle, their other advantages would give them the victory. Let it go on therefore to a trial. IV. The prophets of Baal try first, but in vain, with their god. They covet the precedency, not only for the honour of it, but that, if they can but in the least seem to gain their point, Elijah may not be admitted to make the trial. Elijah allows it to them (Kg1 18:25), gives them the lead for their greater confusion; only, knowing that the working of Satan is with lying wonders, he takes care to prevent a fraud: Be sure to put no fire under. Now in their experiment observe, I. How importunate and noisy the prophets of Baal were in their applications to him. They got their sacrifices ready; and we may well imagine what a noise 450 men made, when they cried as one man, and with all their might, O Baal! hear us, O Baal! answer us; as it is in the margin: and this for some hours together, longer than Diana's worshippers made their cry, Great is Diana of the Ephesians, Act 19:34. How senseless, how brutish, were they in their addresses to Baal! (1.) Like fools, they leaped upon the altar, as if they would themselves become sacrifices with their bullock; or thus they expressed their great earnestness of mind. They leaped up and down, or danced about the altar (so some): they hoped, by their dancing, to please their deity, as Herodias did Herod, and so to obtain their request. (2.) Like madmen they cut themselves in pieces with knives and lancets (Kg1 18:28) for vexation that they were not answered, or in a sort of prophetic fury, hoping to obtain the favour of their god by offering to him their own blood, when they could not obtain it with the blood of their bullock. God never required his worshippers thus to honour him; but the service of the devil, though in some instances it pleases and pampers the body, yet in other things it is really cruel to it, as in envy and drunkenness. It seems, this was the manner of the worshippers of Baal. God expressly forbade his worshippers to cut themselves, Deu 14:1. He insists upon it that we mortify our lusts and corruptions; but corporeal penances and severities, such as the Papists use, which have no tendency to that, are no pleasure to him. Who has required these things at your hands? 2. How sharp Elijah was upon them, Kg1 18:27. He stood by them, and patiently heard them for so many hours praying to an idol, yet with secret indignation and disdain; and at noon, when the sun was at the hottest, and they too expecting fire (then if ever), he upbraided them with their folly; and notwithstanding the gravity of his office, and the seriousness of the work he had before him, bantered them: "Cry aloud, for he is a god, a goodly god that cannot be made to hear without all this clamour. Surely you think he is talking or meditating (as the word is) or he is pursuing some deep thoughts, (in a brown study, as we say), thinking of somewhat else and not minding his own matter, when not your credit only, but all his honour lies at stake, and his interest in Israel. His new conquest will be lost if he do not look about him quickly." Note, The worship of idols is a most ridiculous thing, and it is but justice to represent it so and expose it to scorn. This will, by no means, justify those who ridicule the worshippers of God in Christ because the worship is not performed just in their way. Baal's prophets were so far from being convinced and put to shame by the just reproach Elijah cast upon them that it made them the more violent and led them to act more ridiculously. A deceived heart had turned them aside, they could not deliver their souls by saying, Is there not a lie in our right hand? 3. How deaf Baal was to them. Elijah did not interrupt them, but let them go on till they were tired, and quite despaired of success, which was not till the time of the evening sacrifice, Kg1 18:29. During all that time some of them prayed, while others of them prophesied, sang hymns, perhaps to the praise of Baal, or rather encouraged those that were praying to proceed, telling them that Baal would answer them at last; but there was no answer, nor any that regarded. Idols could do neither good nor evil. The prince of the power of the air, if God has permitted him, could have caused fire to come down from heaven on this occasion, and gladly would have done it for the support of his Baal. We find that the beast which deceived the world does it. He maketh fire come down from heaven in the sight of men and so deceiveth them, Rev 13:13, Rev 13:14. But God would not suffer the devil to do it now, because the trial of his title was put on that issue by consent of parties. V. Elijah soon obtains from his God an answer by fire. The Baalites are forced to give up their cause, and now it is Elijah's turn to produce his. Let us see if he speed better. 1. He fitted up an altar. He would not make use of theirs, which had been polluted with their prayers to Baal, but, finding the ruins of an altar there, which had formerly been used in the service of the Lord, he chose to repair that (Kg1 18:30), to intimate to them that he was not about to introduce any new religion, but to revive the faith and worship of their fathers' God, and reduce them to their first love, their first works. He could not bring them to the altar at Jerusalem unless he could unite the two kingdoms again (which, for correction to both, God designed should not now be done), therefore, by his prophetic authority, he builds an altar on Mount Carmel, and so owns that which had formerly been built there. When we cannot carry a reformation so far as we would we must do what we can, and rather comply with some corruptions than not do our utmost towards the extirpation of Baal. He repaired this altar with twelve stones, according to the number of the twelve tribes, Kg1 18:31. Though ten of the tribes had revolted to Baal, he would look upon them as belonging to God still, by virtue of the ancient covenant with their fathers: and, though those ten were unhappily divided from the other two in civil interest, yet in the worship of the God of Israel they had communion with each other, and they twelve were one. Mention is made of God's calling their father Jacob by the name of Israel, a prince with God (Kg1 18:31), to shame his degenerate seed, who worshipped a god which they saw could not hear nor answer them, and to encourage the prophet who was now to wrestle with God as Jacob did; he also shall be a prince with God. Psa 24:6, Thy face, O Jacob! Hos 12:4. There he spoke with us. 2. Having built his altar in the name of the Lord (Kg1 18:32), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice, Kg1 18:33. Behold the bullock and the wood; but where is the fire? Gen 22:7, Gen 22:8. God will provide himself fire. If we, in sincerity, offer our hearts to God, he will, by his grace, kindle a holy fire in them. Elijah was no priest, nor were his attendants Levites. Carmel had neither tabernacle nor temple; it was a great way distant from the ark of the testimony and the place God had chosen; this was not the altar that sanctified the gift; yet never was any sacrifice more acceptable to God than this. The particular Levitical institutions were so often dispensed with (as in the time of the Judges, Samuel's time, and now) that one would be tempted to think they were more designed for types to be fulfilled in the evangelical anti-types than for laws to be fulfilled in the strict observance of them. Their perishing thus is the using, as the apostle speaks of them (Col 2:22), was to intimate the utter abolition of them after a little while, Heb 8:13. 3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of (Kg1 18:32), and, some think, made the altar hollow. Twelve barrels of water (probably sea-water, for the sea was near, and so much fresh water in this time of drought was too precious for him to be so prodigal of it), thrice four, he poured upon his sacrifice, to prevent the suspicion of any fire under (for, if there had been any, this would have put it out), and to make the expected miracle the more illustrious. 4. He then solemnly addressed himself to God by prayer before his altar, humbly beseeching him to turn to ashes his burnt-offering (as the phrase is, Psa 20:3), and to testify his acceptance of it. His prayer was not long, for he used no vain repetitions, nor thought he should be heard for his much speaking; but it was very grave and composed, and showed his mind to be calm and sedate, and far from the heats and disorders that Baal's prophets were in, Kg1 18:36, Kg1 18:37. Though he was not at the place appointed, he chose the appointed time of the offering of the evening sacrifice, thereby to testify his communion with the altar at Jerusalem. Though he expected an answer by fire, yet he came near to the altar with boldness, and feared not that fire. He addressed himself to God as the God of Abraham, Isaac, and Israel, acting faith on God's ancient covenant, and reminding people too (for prayer may prevail) of their relation both to God and to the patriarchs. Two things he pleads here: - (1.) The glory of God: "Lord, hear me, and answer me, that it may be known (for it is now by the most denied or forgotten) that thou art God in Israel, to whom alone the homage and devotion of Israel are due, and that I am thy servant, and do all that I have done, am doing, and shall do, as thy agent, at thy word, and not to gratify any humour or passion of my own. Thou employest me; Lord, make it appear that thou dost so;" see Num 16:28, Num 16:29. Elijah sought not his own glory but in subserviency to God's, and for his own necessary vindication. (2.) The edification of the people: "That they may know that thou art the Lord, and may experience thy grace, turning their heart, by this miracle, as a means, back again to thee, in order to thy return in a way of mercy to them." 5. God immediately answered him by fire, Kg1 18:38. Elijah's God was neither talking nor pursuing, needed not to be either awakened or quickened; while he was yet speaking, the fire of the Lord fell, and not only, as at other times (Lev 9:24; Ch1 21:26; Ch2 7:1) consumed the sacrifice and the wood, in token of God's acceptance of the offering, but licked up all the water in the trench, exhaling that, and drawing it up as a vapour, in order to the intended rain, which was to be the fruit of this sacrifice and prayer, more than the product of natural causes. Compare Psa 135:7. He causeth vapours to ascend, and maketh lightnings for the rain; for this rain he did both. As for those who fall as victims to the fire of God's wrath, no water can shelter them from it, any more than briers or thorns, Isa 27:4, Isa 27:5. But this was not all; to complete the miracle, the fire consumed the stones of the altar, and the very dust, to show that it was no ordinary fire, and perhaps to intimate that, though God accepted this occasional sacrifice from this altar, yet for the future they ought to demolish all the altars on their high places, and, for their constant sacrifices, make use of that at Jerusalem only. Moses's altar and Solomon's were consecrated by the fire from heaven; but this was destroyed, because no more to be used. We may well imagine what a terror the fire struck on guilty Ahab and all the worshippers of Baal, and how they fled from it as far and as fast as they could, saying, Lest it consume us also, alluding to Num 16:34. VI. What was the result of this fair trial. The prophets of Baal had failed in their proof, and could give no evidence at all to make out their pretensions on behalf of their god, but were perfectly non-suited Elijah had, by the most convincing and undeniable evidence, proved his claims on behalf of the God of Israel. And now, 1. The people, as the jury, gave in their verdict upon the trial, and they are all agreed in it; the case is so plain that they need not go from the bar to consider of their verdict or consult about it: They fell on their faces, and all, as one man, said, "Jehovah, he is the God, and not Baal; we are convinced and satisfied of it: Jehovah, he is the God" (Kg1 18:39), whence, one would think, they should have inferred, "If he be the God, he shall be our God, and we will serve him only," as Jos 24:24. Some, we hope, had their hearts thus turned back, but the generality of them were convinced only, not converted, yielded to the truth of God, that he is the God, but consented not to his covenant, that he should be theirs. Blessed are those that have not seen what they saw and yet have believed and been wrought upon by it more than those that saw it. Let it for ever be looked upon as a point adjudged against all pretenders (for it was carried, upon a full hearing, against one of the most daring and threatening competitors that ever the God of Israel was affronted by) that Jehovah, he is God, God alone. 2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, Kg1 18:40. If Jehovah be the true God, Baal is a false God, to whom these Israelites had revolted, and seduced others to the worship of him; and therefore, by the express law of God, they were to be put to death, Deu 13:1-11. There needed no proof of the fact; all Israel were witnesses of it: and therefore Elijah (acting still by an extraordinary commission, which is not to be drawn into a precedent) orders them all to be slain immediately as the troublers of the land, and Ahab himself is so terrified, for the present, with the fire from heaven, that he dares not oppose it. These were the 450 prophets of Baal; the 400 prophets of the groves (who, some think, were Sidonians), though summoned (v. 19), yet, as it should seem, did not attend, and so escaped this execution, which fair escape perhaps Ahab and Jezebel thought themselves happy in; but it proved they were reserved to be the instruments of Ahab's destruction, some time after, by encouraging him to go up to Ramoth-Gilead, Deu 22:6.
Tyndale Open Study Notes
18:21 The Hebrew word translated waver means “to be lame” or “to limp.” Elijah compared the people’s hobbling between the worship of the Lord and of Baal to a person who limps awkwardly from one foot to the other. Elijah may have also been referring to the ritual dance performed by Baal’s prophets as they attempted to gain the storm-god’s attention (18:26).