1 Kings 18:34

Elijah made sure there could be no doubt or trickery. He poured a large amount of water on the offering and the wood. The water may have come from the nearby Mediterranean Sea or the Kishon River.

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.

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.

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.

And he said, do it the second time, and they did it the second time,.... That is, poured four barrels of water more upon the wood:

and he said, do it the third time, and they did it the third time; so that there were in all twelve barrels of water poured on the wood, agreeably to the number of the twelve stones the altar was built with, and may have respect to the same as they.

Elijah's contest with the prophets of Baal. - Ahab sent through all Israel and gathered the prophets (of Baal) together upon Mount Carmel. According to Kg1 18:21, Kg1 18:22, and Kg1 18:39, a number of the people ("all the people") had also come with them. On the other hand, not only is there no further reference in what follows to the 400 prophets of Asherah (cf. Kg1 18:25 and Kg1 18:40), but in Kg1 18:22 it is very obvious that the presence of the 450 prophets of Baal alone is supposed. We must therefore assume that the Asherah prophets, foreboding nothing good, had found a way of evading the command of Ahab and securing the protection of Jezebel.
(Note: It is true that in Kg1 18:22 the lxx have this clause, καὶ οἱ προφῆται τοῦ ἄλσους (i.e., האשׁרה) τετρακόσιοι, which Thenius regards as an original portion of the text, though without observing the character of the lxx. If the Asherah prophets had also been present, Elijah would not only have commanded the prophets of Baal to be seized and slain (Kg1 18:40), but the Asherah prophets also. From the principle a potiori fit, etc., it may be possible to explain the omission of the Asherah prophets in Kg1 18:25, but not in Kg1 18:40.)
King Ahab also appeared upon Carmel (cf. Kg1 18:41), as he had no idea of Elijah's intention, which was by no means "to prove to the king that he (Ahab) and not Elijah had brought Israel into trouble" (Vat., Seb. Schm.), but to put before the eyes of the whole nation a convincing practical proof of the sole deity of Jehovah and of the nothingness of the Baals, that were regarded as gods, and by slaying the priests of Baal to give a death-blow to idolatry in Israel.
Kg1 18:21
Elijah addressed the assembled people as follows: "How long do ye limp upon both sides? Is Jehovah God, then go after Him; but if Baal be God, then go after him" - and the people answered him not a word. They wanted to combine the worship of Jehovah and Baal, and not to assume a hostile attitude towards Jehovah by the worship of Baal; and were therefore obliged to keep silence under this charge of infatuated halving, since they knew very well from the law itself that Jehovah demanded worship with a whole and undivided heart (Deu 6:4-5). This dividing of the heart between Jehovah and Baal Elijah called limping הסּעפּים שׁתּי על, "upon the two parties (of Jehovah and Baal)." For סעפּים the meaning "divided opinions, parties," is well established by the use of סעפים in Psa 119:113; and the rendering of the lxx ιγνύαι, the hollow of the knee, is only a paraphrase of the sense and not an interpretation of the word.
Kg1 18:22-25
As the people adhered to their undecided double-mindedness, Elijah proposed to let the Deity Himself decide who was the true God, Jehovah or Baal. The prophets of Baal were to offer a sacrifice to Baal, and he (Elijah) would offer one to Jehovah. And the true God should make Himself known by kindling the burnt-offering presented to Him with fire from heaven, and in this way answering the invocation of His name. This proposal was based upon the account in Lev 9. As Jehovah had there manifested Himself as the God of Israel by causing fire to fall from heaven upon the first sacrifice presented in front of the tabernacle and to consume it, Elijah hoped that in like manner Jehovah would even now reveal Himself as the living God. And the form of decision thus proposed would necessarily appear all the fairer, because Elijah, the prophet of Jehovah, stood alone in opposition to a whole crowd of Baal's prophets, numbering no less than 450 men. And for that very reason the latter could not draw back, without publicly renouncing their pretensions, whether they believed that Baal would really do what was desired, or hoped that they might be able to escape, through some accident or stratagem, from the difficult situation that had been prepared for them, or fancied that the God of Elijah would no more furnish the proof of His deity that was desired of Him than Baal would. In order, however, to cut off every subterfuge in the event of their attempt proving a failure, Elijah not only yielded the precedence to them on the occasion of this sacrifice, but gave them the choice of the two oxen brought to be offered; which made the fairness of his proposal so much the more conspicuous to every one, that the people willingly gave their consent.
Kg1 18:26-29
The prophets of Baal then proceeded to the performance of the duty required. They prepared (יעשׂוּ) the sacrifice, and called solemnly upon Baal from morning to noon: "O Baal, hear us," limping round the altar; "but there was no voice, and no one to hear (to answer), and no attention." פּסּח is a contemptuous epithet applied to the pantomimic sacrificial dance performed by these priests round about the altar,
(Note: The following is the description which Herodian (hist. v. 3), among others, gives of Heliogabalus when dancing as chief priest of the Emesinian sun-god: Ἱερουγοῦντα δὴ τοῦτον, περί τε τοῖς βωμοῖς χορεύοντα νόμῳ Βαρβάρων, ὑπό τε αὐλοῖς καὶ σύριγξι παντοδαπῶν τε ὀργάνων ἤχῳ.)
עשׂה אשׁר ("which one had made").
Kg1 18:27-29
As no answer had been received before noon, Elijah cried out to them in derision: "Call to him with a loud voice, for he is God (sc., according to your opinion), for he is meditating, or has gone aside (שׂי, secessio), or is on the journey (בּדּרך, on the way); perhaps he is sleeping, that he may wake up." The ridicule lies more especially in the הוּא אלהים כּי (for he is a god), when contrasted with the enumeration of the different possibilities which may have occasioned their obtaining no answer, and is heightened by the earnest and threefold repetition of the כּי. With regard to these possibilities we may quote the words of Clericus: "Although these things when spoken of God are the most absurd things possible, yet idolaters could believe such things, as we may see from Homer." The priests of Baal did actually begin therefore to cry louder than before, and scratched themselves with swords and lances, till the blood poured out, "according to their custom" (כּמשׁפּטם). Movers describes this as follows (Phnizier, i. pp. 682,683), from statements made by ancient authors concerning the processions of the strolling bands of the Syrian goddess: "A discordant howling opens the scene. They then rush wildly about in perfect confusion, with their heads bowed down to the ground, but always revolving in circles, so that the loosened hair drags through the mire; they then begin to bite their arms, and end with cutting themselves with the two-edged swords which they are in the habit of carrying. A new scene then opens. One of them, who surpasses all the rest in frenzy, begins to prophesy with signs and groans; he openly accuses himself of the sins which he has committed, and which he is now about to punish by chastising the flesh, takes the knotted scourge, which the Galli generally carry, lashes his back, and then cuts himself with swords till the blood trickles down from his mangled body." The climax of the Bacchantic dance in the case of the priests of Baal also was the prophesying (התנבּא), and it was for this reason, probably, that they were called prophets (נביאים). This did not begin till noon, and lasted till about the time of the evening sacrifice (לעלות עד, not עלות עד, Kg1 18:29). המּנחה עלות, "the laying on (offering) of the meat-offering," refers to the daily evening sacrifice, which consisted of a burnt-offering and a meat-offering (Exo 29:38.; Num 28:3-8), and was then offered, according to the Rabbinical observance (see at Exo 12:6), in the closing hours of the afternoon, as is evident from the circumstances which are described in Kg1 18:40. as having taken place on the same day and subsequently to Elijah's offering, which was presented at the time of the evening sacrifice (Kg1 18:36).
Kg1 18:30-39
Elijah's sacrifice. - As no answer came from Baal, Elijah began to prepare for his own sacrifice. Kg1 18:30. He made the people come nearer, that he might have both eye-witnesses and ear-witnesses present at his sacrifice, and restored the altar of Jehovah which was broken down. Consequently, there was already an altar of Jehovah upon Carmel, which either dated from the times anterior to the building of the temple, when altars of Jehovah were erected in different places throughout the land (see at Kg1 3:2), or, what is more probable, had been built by pious worshippers belonging to the ten tribes since the division of the kingdom (Hengstenberg, Dissertations on the Pentateuch, vol. i. p. 183, trans.), and judging from Kg1 19:10, had been destroyed during the reign of Ahab, when the worship of Baal gained the upper hand.
Kg1 18:31-35
Elijah took twelve stones, "according to the number of the tribes of the sons of Jacob, to whom the word of the Lord had come (Gen 32:29; Gen 35:10), Israel shall be thy name," and built these stones into an altar. The twelve stones were a practical declaration on the part of the prophet that the division of the nation into two kingdoms was at variance with the divine calling of Israel, inasmuch as according to the will of God the twelve tribes were to form one people of Jehovah, and to have a common sacrificial altar; whilst the allusion to the fact that Jehovah had given to the forefather of the nation the name of Israel, directs attention to the wrong which the seceding ten tribes had done in claiming the name of Israel for themselves, whereas it really belonged to the whole nation. יהוה בּשׁם (in the name of Jehovah) belongs to יבנה (built), and signifies by the authority and for the glory of Jehovah. "And made a trench as the space of two seahs of seed (i.e., so large that you could sow two seahs
(Note: i.e., about two Dresden pecks (Metzen). - Thenius.)
of seed upon the ground which it covered) round about the altar." The trench must therefore have been of considerable breadth and depth, although it is impossible to determine the exact dimensions, as the kind of seed-corn is not defined. He then arranged the sacrifice upon the altar, and had four Kad (pails) of water poured three times in succession upon the burnt-offering which was laid upon the pieces of wood, so that the water flowed round about the altar, and then had the trench filled with water.
(Note: Thenius throws suspicion upon the historical character of this account, on the ground that "the author evidently forgot the terrible drought, by which the numerous sources of the Carmel and the Nachal Kishon must have been dried up;" but Van de Velde has already answered this objection, which has been raised by others also, and has completely overthrown it by pointing out the covered well of el Mohraka, in relation to which he makes the following remark: "In such springs the water remains always cool, under the shade of a vaulted roof, and with no hot atmosphere to evaporate it. While all other fountains were dried up, I can well understand that there might have been found here that superabundance of water which Elijah poured so profusely over the altar" (vol. i. p. 325, trans.). But the drying up of the Kishon is a mere conjecture, which cannot be historically proved.)
Elijah adopted this course for the purpose of precluding all suspicion of even the possibility of fraud in connection with the miraculous burning of the sacrifice. For idolaters had carried their deceptions to such a length, that they would set fire to the wood of the sacrifices from hollow spaces concealed beneath the altars, in order to make the credulous people believe that the sacrifice had been miraculously set on fire by the deity. Ephraem Syrus and Joh. Chrysostom both affirm this; the latter in his Oratio in Petrum Apost. et Eliam proph. t. ii. p. 737, ed. Montf., the genuineness of which, however, is sometimes called in question.
Kg1 18:36-37
After these preparations at the time of the evening sacrifice, Elijah drew near and prayed: "Lord God of Abraham, Isaac, and Israel (this name is used with deliberate purpose instead of Jacob: see at Kg1 18:31), let it be known this day that Thou art God in Israel, and I am Thy servant, and do all these things through Thy word. Hear me, Jehovah, hear me, that this people may know that Thou Jehovah art God, and turnest back their hearts!" (i.e., back from idols to Thyself.) This clearly expresses not only the object of the miracle which follows, but that of miracles universally. The perfects עשׂיתי and הסבּת are used to denote not only what has already occurred, but what will still take place and is as certain as if it had taken place already. עשׂיתי refers not merely to the predicted drought and to what Elijah has just been doing (Thenius), but to the miracle which was immediately about to be performed; and הסבּת to the conversion of the people to the Lord their God, for which Elijah's coming had already prepared the way, and which was still further advanced by the following miracle.
Kg1 18:38-39
Then fire of Jehovah fell and consumed the burnt-offering and the pieces of wood, etc. יהוה אשׁ, the fire proceeding from Jehovah, was not a natural flash of lightning, which could not produce any such effect, but miraculous fire falling from heaven, as in Ch1 21:26; Ch2 7:1) see at Lev 9:24), the supernatural origin of which was manifested in the fact, that it not only consumed the sacrifice with the pile of wood upon the altar, but also burned up (in calcem redegit - Cler.) the stones of the altar and the earth that was thrown up to form the trench, and licked up the water in the trench. Through this miracle Jehovah not only accredited Elijah as His servant and prophet, but proved Himself to be the living God, whom Israel was to serve; so that all the people who were present fell down upon their faces in worship, as they had done once before, viz., at the consecration of the altar in Lev 9:24, and confessed "Jehovah is God:" האלהים, the true or real God.
Kg1 18:40-46
Elijah availed himself of this enthusiasm of the people for the Lord, to deal a fatal blow at the prophets of Baal, who turned away the people from the living God. He commanded the people to seize them, and had them slain at the brook Kishon, and that not so much from revenge, i.e., because it was at their instigation that queen Jezebel had murdered the prophets of the true God (Kg1 18:13), as to carry out the fundamental law of the Old Testament kingdom of God, which prohibited idolatry on pain of death, and commanded that false prophets should be destroyed (Deu 17:2-3; Deu 13:13.).
(Note: It was necessary that idolatry and temptation to the worship of idols should be punished with death, as a practical denial of Jehovah the true God and Lord of His chosen people, if the object of the divine institutions was to be secured. By putting the priests of Baal to death, therefore, Elijah only did what the law required; and inasmuch as the ordinary administrators of justice did not fulfil their obligations, he did this as an extraordinary messenger of God, whom the Lord had accredited as His prophet before all the people by the miraculous answer given to his prayer. - To infer from this act of Elijah the right to institute a bloody persecution of heretics, would not only indicate a complete oversight of the difference between heathen idolaters and Christian heretics, but the same reprehensible confounding of the evangelical standpoint of the New Testament with the legal standpoint of the Old, which Christ condemned in His own disciples in Luk 9:55-56.)
Kg1 18:41
Elijah then called upon the king, who had eaten nothing from morning till evening in his eagerness to see the result of the contest between the prophet and the priests of Baal, to come up from the brook Kishon to the place of sacrifice upon Carmel, where his wants were provided for, and to partake of meat and drink, for he (Elijah) could already hear the noise of a fall of rain. קול is without a verb, as is often the case (e.g., Isa 13:4; Isa 52:8, etc.); literally, it is the sound, the noise. After the occasion of the curse of drought, which had fallen upon the land, had been removed by the destruction of the idolatrous priest, the curse itself could also be removed. "But this was not to take place without the prophet's saying it, and by means of this gift proving himself afresh to be the representative of God" (O. v. Gerlach).
Kg1 18:42-43
While the king was refreshing himself with food and drink, Elijah went up to the top of Carmel to pray that the Lord would complete His work by fulfilling His promise (Kg1 18:1) in sending rain; and continued in prayer till the visible commencement of the fulfilment of his prayer was announced by his servant, who, after looking out upon the sea seven times, saw at last a small cloud ascend from the sea about the size of a man's hand.
(Note: V. de Velde has shown how admirably these circumstances (Kg1 18:43, Kg1 18:44) also apply to the situation of el Mohraka: "on its west and north-west side the view of the sea is quite intercepted by an adjacent height. That height may be ascended, however, in a few minutes, and a full view of the sea obtained from the top" (i. p. 326).
The peculiar attitude assumed by Elijah when praying (Jam 5:18), viz., bowing down even to the earth (יגהר) and putting his face between his knees, probably the attitude of deep absorption in God, was witnessed by Shaw and Chardin in the case of certain dervishes (vid., Harmar, Beobachtungen, iii. pp. 373-4).
Kg1 18:44
As soon as the small cloud ascended from the sea, Elijah sent his servant to tell the king to set off home, that he might not be stopped by the rain. רד, go down, sc. from Carmel to his chariot, which was standing at the foot of the mountain.
(Note: "After three years' drought all herbage must have disappeared from the plain of Jezreel, and the loose clay composing its soil must have been changed into a deep layer of dust. Had time been allowed for the rain to convert that dust into a bed of mud, the chariot-wheels might have stuck fast in it." V. de Velde, i. pp. 326-7.)
Kg1 18:45
Before any provision had been made for it (עד־כּה ועד־כּה: hither and thither, i.e., while the hand is being moved to and fro, "very speedily;" cf. Ewald, 105, b.) the heaven turned black with clouds and wind, i.e., with storm-clouds (Thenius), and there came a great fall of rain, while Ahab drove along the road to Jezreel. It was quite possible for the king to reach Jezreel the same evening from that point, namely, from the foot of Carmel below el Mohraka: but only thence, for every half-hour farther west would have taken him too far from his capital for it to be possible to accomplish the distance before the rain overtook him (V. de Velde, i. p. 326). Jezreel, the present Zerin (see at Jos 19:18), was probably the summer residence of Ahab (see at Jos 21:1). The distance from el Mohraka thither is hardly 2 3/4 German geographical miles (? 14 Engl. Miles - Tr.) in a straight line.
Kg1 18:46
When Ahab drove off, the hand of the Lord came upon Elijah, so that he ran before Ahab as far as Jezreel, - not so much for the purpose of bringing the king to his residence unhurt (Seb. Schm.), as to give him a proof of his humility, and thus deepen the impression already made upon his heart, and fortify him all the more against the strong temptations of his wife, who abused his weakness to support the cause of ungodliness. This act of Elijah, whom Ahab had hitherto only known as a stern, imperious, and powerful prophet, by which he now showed himself to be his faithful subject and servant, was admirably adapted to touch the heart of the king, and produce the conviction that it was not from any personal dislike to him, but only in the service of the Lord, that the prophet was angry at his idolatry, and that he was not trying to effect his ruin, but rather his conversion and the salvation of his soul. יהוה יד, the hand (i.e., the power) of the Lord, denotes the supernatural strength with which the Lord endowed him, to accomplish superhuman feats. This formula is generally applied to the divine inspiration by which the prophets were prepared for their prophesying (cf. Kg2 3:15; Eze 1:3; Eze 3:15, etc.).