Text -- 1 Kings 18:1-45 (NET)

Elijah Meets the King’s Servant

18:1 Some time later, in the third year of the famine, the Lord told Elijah, “Go, make an appearance before Ahab, so I may send rain on the surface of the ground.” 18:2 So Elijah went to make an appearance before Ahab. Now the famine was severe in Samaria. 18:3 So Ahab summoned Obadiah, who supervised the palace. (Now Obadiah was a very loyal follower of the Lord. 18:4 When Jezebel was killing the Lord’s prophets, Obadiah took one hundred prophets and hid them in two caves in two groups of fifty. He also brought them food and water.) 18:5 Ahab told Obadiah, “Go through the land to all the springs and valleys. Maybe we can find some grazing areas so we can keep the horses and mules alive and not have to kill some of the animals.” 18:6 They divided up the land between them; Ahab went one way and Obadiah went the other. 18:7 As Obadiah was traveling along, Elijah met him. When he recognized him, he fell facedown to the ground and said, “Is it really you, my master, Elijah?” 18:8 He replied, “Yes, go and say to your master, ‘Elijah is back.’” 18:9 Obadiah said, “What sin have I committed that you are ready to hand your servant over to Ahab for execution? 18:10 As certainly as the Lord your God lives, my master has sent to every nation and kingdom in an effort to find you. When they say, ‘He’s not here,’ he makes them swear an oath that they could not find you. 18:11 Now you say, ‘Go and say to your master, “Elijah is back.”’ 18:12 But when I leave you, the Lord’s spirit will carry you away so I can’t find you. If I go tell Ahab I’ve seen you, he won’t be able to find you and he will kill me. That would not be fair, because your servant has been a loyal follower of the Lord from my youth. 18:13 Certainly my master is aware of what I did when Jezebel was killing the Lord’s prophets. I hid one hundred of the Lord’s prophets in two caves in two groups of fifty and I brought them food and water. 18:14 Now you say, ‘Go and say to your master, “Elijah is back,”’ but he will kill me.” 18:15 But Elijah said, “As certainly as the Lord who rules over all lives (whom I serve), I will make an appearance before him today.”

Elijah Confronts Baal’s Prophets

18:16 When Obadiah went and informed Ahab, the king went to meet Elijah. 18:17 When Ahab saw Elijah, he said to him, “Is it really you, the one who brings disaster on Israel?” 18:18 Elijah replied, “I have not brought disaster on Israel. But you and your father’s dynasty have, by abandoning the Lord’s commandments and following the Baals. 18:19 Now send out messengers and assemble all Israel before me at Mount Carmel, as well as the 450 prophets of Baal and 400 prophets of Asherah whom Jezebel supports. 18:20 Ahab sent messengers to all the Israelites and had the prophets assemble at Mount Carmel. 18:21 Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? If the Lord is the true God, then follow him, but if Baal is, follow him!” But the people did not say a word. 18:22 Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal. 18:23 Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire. 18:24 Then you will invoke the name of your god, and I will invoke the name of the Lord. The god who responds with fire will demonstrate that he is the true God.” All the people responded, “This will be a fair test.” 18:25 Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority. Invoke the name of your god, but do not light a fire.” 18:26 So they took a bull, as he had suggested, and prepared it. They invoked the name of Baal from morning until noon, saying, “Baal, answer us.” But there was no sound and no answer. They jumped around on the altar they had made. 18:27 At noon Elijah mocked them, “Yell louder! After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.” 18:28 So they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood. 18:29 Throughout the afternoon they were in an ecstatic frenzy, but there was no sound, no answer, and no response. 18:30 Elijah then told all the people, “Approach me.” So all the people approached him. He repaired the altar of the Lord that had been torn down. 18:31 Then Elijah took twelve stones, corresponding to the number of tribes that descended from Jacob, to whom the Lord had said, “Israel will be your new name.” 18:32 With the stones he constructed an altar for the Lord. Around the altar he made a trench large enough to contain two seahs of seed. 18:33 He arranged the wood, cut up the bull, and placed it on the wood. 18:34 Then he said, “Fill four water jars and pour the water on the offering and the wood.” When they had done so, he said, “Do it again.” So they did it again. Then he said, “Do it a third time.” So they did it a third time. 18:35 The water flowed down all sides of the altar and filled the trench. 18:36 When it was time for the evening offering, Elijah the prophet approached the altar and prayed: “O Lord God of Abraham, Isaac, and Israel, prove today that you are God in Israel and that I am your servant and have done all these things at your command. 18:37 Answer me, O Lord, answer me, so these people will know that you, O Lord, are the true God and that you are winning back their allegiance.” 18:38 Then fire from the Lord fell from the sky. It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench. 18:39 When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God! The Lord is the true God!” 18:40 Elijah told them, “Seize the prophets of Baal! Don’t let even one of them escape!” So they seized them, and Elijah led them down to the Kishon Valley and executed them there. 18:41 Then Elijah told Ahab, “Go on up and eat and drink, for the sound of a heavy rainstorm can be heard.” 18:42 So Ahab went on up to eat and drink, while Elijah climbed to the top of Carmel. He bent down toward the ground and put his face between his knees. 18:43 He told his servant, “Go on up and look in the direction of the sea.” So he went on up, looked, and reported, “There is nothing.” Seven times Elijah sent him to look. 18:44 The seventh time the servant said, “Look, a small cloud, the size of the palm of a man’s hand, is rising up from the sea.” Elijah then said, “Go and tell Ahab, ‘Hitch up the chariots and go down, so that the rain won’t overtake you.’” 18:45 Meanwhile the sky was covered with dark clouds, the wind blew, and there was a heavy rainstorm. Ahab rode toward Jezreel.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 18:1

Either, From the time when he went to hide himself by the brook Cherith; six months before which time the famine might begin. And so this being towards the end of the third year, it makes up these three years and six months, Jam 5:17. Or, From the time of his going to Sarepta, which probably was a year after the famine begun; So this might be in the middle of the third year, which also makes up the three years and six months.

Wesley: 1Ki 18:1

To acquaint him with the cause of this judgment, and to advise him to remove it, and upon that condition to promise him rain.

Wesley: 1Ki 18:1

According to thy word and prayer, which thou shalt make for it. Thus God takes care to maintain the honour of his prophet, and in judgment remembers mercy to Israel, for the sake of the holy seed yet left among them, who suffered in this common calamity.

Wesley: 1Ki 18:2

Wherein he shews a strong faith, and resolute obedience, and invincible courage, that he durst at God's command run into the mouth of this raging lion.

Wesley: 1Ki 18:3

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

Wesley: 1Ki 18:4

This name is not only given to such as are endowed with an extraordinary spirit of prophecy, but to such ministers as devoted themselves to the service of God in preaching, praying, and praising God.

Wesley: 1Ki 18:4

With the hazard of his own life, and against the king's command; as wisely considering, that no command of an earthly prince could over - rule the command of the king of kings.

Wesley: 1Ki 18:4

With meat and drink. See how wonderfully God raises up friends for his ministers and people where one would least expect them!

Wesley: 1Ki 18:7

By this profound reverence, shewing his great respect and love to him.

Wesley: 1Ki 18:8

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

Wesley: 1Ki 18:9

Wherein have I offended God, and thee, that thou shouldest expose me to certain ruin.

Wesley: 1Ki 18:10

Near his own, where he could in reason think that Elijah had hid himself. It does not appear, that Ahab sought him, in order to put him to death: but rather in hopes of prevailing upon him, to pray for the removal of the drought.

Wesley: 1Ki 18:12

Such transportations of the prophets having doubtless been usual before this time, as they were after it.

Wesley: 1Ki 18:12

Either as one that hath deluded him with vain hopes: or, because I did not seize upon thee, and bring thee to him.

Wesley: 1Ki 18:12

He speaks not these words, in a way of boasting; but that he might move the prophet to spare him, and not put him upon that hazardous action.

Wesley: 1Ki 18:17

Have I at last met with thee, O thou disturber of my kingdom, the author of this famine, and all our calamities?

Wesley: 1Ki 18:18

These calamities are not to be imputed to me, but thine and thy father's wickedness. He answered him boldly, because he spoke in God's name, and for his honour and service.

Wesley: 1Ki 18:18

All of you have forsaken the Lord, and thou in particular, hast followed Baalim.

Wesley: 1Ki 18:19

Messengers, that this controversy may be decided, what is the cause of these heavy judgments.

Wesley: 1Ki 18:19

By their heads, or representatives, that they may be witnesses of all our transactions.

Wesley: 1Ki 18:19

Not that Carmel, in Judah, but another in Issachar by the midland sea, which he chose as a convenient place being not far from the center of his kingdom, to which all the tribes might conveniently resort, and at some distance from Samaria, that Jezebel might not hinder.

Wesley: 1Ki 18:19

Who were dispersed in all the parts of the kingdom.

Wesley: 1Ki 18:19

Who attended upon those Baal's or idols that were worshipped in the groves, which were near the royal city, and much frequented by the king and the queen.

Wesley: 1Ki 18:20

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

Wesley: 1Ki 18:21

Why do you walk so lamely and unevenly, being so unsteady in your opinions and practices, and doubting whether it is better to worship God or Baal? If the Lord - Whom you pretend to worship.

Wesley: 1Ki 18:21

Worship him, and him only, and that in such place and manner as he hath commanded you.

Wesley: 1Ki 18:21

If Baal can prove himself to be the true God.

Wesley: 1Ki 18:21

Being convinced of the reasonableness of his proposition.

Wesley: 1Ki 18:22

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

Wesley: 1Ki 18:23

_To put this controversy to a short issue.

Wesley: 1Ki 18:24

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

Wesley: 1Ki 18:25

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

Wesley: 1Ki 18:26

Cut it in pieces, and laid the parts upon the wood.

Wesley: 1Ki 18:26

From the time of the morning sacrifice; which advantage Elijah suffered them to take.

Wesley: 1Ki 18:26

Or, beside the altar: or, before it. They used some superstitious and disorderly gestures, either pretending to be acted by the spirit of their god, and to be in a kind of religious extasy; or, in way of devotion to their god.

Wesley: 1Ki 18:27

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

Wesley: 1Ki 18:28

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

Wesley: 1Ki 18:29

That is, prayed to, and worshipped their god.

Wesley: 1Ki 18:30

This had been built by some of their ancestors for the offering of sacrifice to the God of Israel, which was frequently done in high places.

Wesley: 1Ki 18:30

By some of the Baalites, out of their enmity to the true God, whose temple, because they could not reach, they shewed their malignity in destroying his altars.

Wesley: 1Ki 18:31

This he did, to renew the covenant between God and all the tribes, as Moses did, Exo 24:4, to shew, that he prayed and acted in the name, and for the service of the God of all the Patriarchs, and of all the tribes of Israel, and for their good: and, to teach the people, that though the tribes were divided as to their civil government, they ought all to be united in the worship of the same God.

Wesley: 1Ki 18:31

Jacob was graciously answered by God when he prayed to him, and was honoured with the glorious title of Israel, which noted his prevalency with God and men. And I, calling upon the same God, doubt not of a like gracious answer; and if ever you mean to have your prayers granted, you must seek to the God of Jacob.

Wesley: 1Ki 18:33

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

Wesley: 1Ki 18:36

This time he chose, that he might unite his prayers with the prayers of the godly Jews at Jerusalem, who at that time assembled together to pray.

Wesley: 1Ki 18:36

Hereby he shews faith in God's ancient covenant, and also reminds the people, of their relation both to God and to the patriarchs.

Wesley: 1Ki 18:36

Brought this famine, gathered the people hither, and done what I have done, or am doing here; not in compliance with my own passions, but in obedience to thy command.

Wesley: 1Ki 18:37

Let them feel so powerful a change in their hearts, that they may know it is thy work.

Wesley: 1Ki 18:37

Unto thee, from whom they have revolted.

Wesley: 1Ki 18:38

Solomon's altar was consecrated by fire from heaven; but this was destroyed, because no more to be used.

Wesley: 1Ki 18:39

In acknowledgment of the true God.

Wesley: 1Ki 18:39

He alone; and Baal is a senseless idol. And they double the words, to note their abundant satisfaction and assurance of the truth of their assertion.

Wesley: 1Ki 18:40

He takes the opportunity, whilst the peoples hearts were warm with the fresh sense of this great miracle.

Wesley: 1Ki 18:40

That their blood might be poured into that river, and thence conveyed into the sea, and might not defile the holy land.

Wesley: 1Ki 18:40

As these idolatrous priests were manifestly under a sentence of death, passed upon such by the sovereign Lord of life and death, so Elijah had authority to execute it, being a prophet, and an extraordinary minister of God's vengeance. The four hundred prophets of the groves, it seems, did not attend, and so escaped, which perhaps Ahab rejoiced in. But it proved, they were reserved to be the instruments of his destruction, by encouraging him to go up to Ramoth - Gilead.

Wesley: 1Ki 18:41

From the river, where he had been present at the slaughter of Baal's priests, to thy tent: which probably was pitched on the side of Carmel.

Wesley: 1Ki 18:41

Take comfort, and refresh thyself: for neither the king, nor any of the people could have leisure to eat, being wholly intent upon the decision of the great controversy.

Wesley: 1Ki 18:41

The rain is as certainly coming, as if you heard the noise which it makes.

Wesley: 1Ki 18:42

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

Wesley: 1Ki 18:42

That is, bowed his head so low, that it touched his knees; thus abasing himself in the sense of his own meanness, now God had thus honoured him.

Wesley: 1Ki 18:43

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

Wesley: 1Ki 18:44

Great blessings often rise from small beginnings, and showers of plenty from a cloud of a span long. Let us therefore never despise the day of small things, but hope and wait for greater things from it.

JFB: 1Ki 18:1

In the New Testament, it is said there was no rain "for the space of three years and six months" [Jam 5:17]. The early rain fell in our March, the latter rain in our October. Though Ahab might have at first ridiculed Elijah's announcement, yet when neither of these rains fell in their season, he was incensed against the prophet as the cause of the national judgment, and compelled him, with God's direction, to consult his safety in flight. This was six months after the king was told there would be neither dew nor rain, and from this period the three years in this passage are computed.

JFB: 1Ki 18:1

The king had remained obdurate and impenitent. Another opportunity was to be given him of repentance, and Elijah was sent in order to declare to him the cause of the national judgment, and to promise him, on condition of his removing it, the immediate blessing of rain.

JFB: 1Ki 18:2

A marvellous proof of the natural intrepidity of this prophet, of his moral courage, and his unfaltering confidence in the protecting care of God, that he ventured to approach the presence of the raging lion.

JFB: 1Ki 18:2

Elijah found that the famine was pressing with intense severity in the capital. Corn must have been obtained for the people from Egypt or the adjoining countries, else life could not have been sustained for three years; but Ahab, with the chamberlain of his royal household, is represented as giving a personal search for pasture to his cattle. On the banks of the rivulets, grass, tender shoots of grass, might naturally be expected; but the water being dried up, the verdure would disappear. In the pastoral districts of the East it would be reckoned a most suitable occupation still for a king or chief to go at the head of such an expedition. Ranging over a large tract of country, Ahab had gone through one district, Obadiah through another.

JFB: 1Ki 18:3

Although he did not follow the course taken by the Levites and the majority of pious Israelites at that time of emigration into Judah (2Ch 11:13-16), he was a secret and sincere worshipper. He probably considered the violent character of the government, and his power of doing some good to the persecuted people of God as a sufficient excuse for his not going to worship in Jerusalem.

JFB: 1Ki 18:4

Not men endowed with the extraordinary gifts of the prophetic office, but who were devoted to the service of God, preaching, praying, praising, &c. (1Sa 10:10-12).

JFB: 1Ki 18:4

These articles are often used to include sustenance of any kind. As this succor must have been given them at the hazard, not only of his place, but his life, it was a strong proof of his attachment to the true religion.|| 09349||1||10||0||@Obadiah was in the way . . . Elijah met him==--Deeming it imprudent to rush without previous intimation into Ahab's presence, the prophet solicited Obadiah to announce his return to Ahab. The commission, with a delicate allusion to the perils he had already encountered in securing others of God's servants, was, in very touching terms, declined, as unkind and peculiarly hazardous. But Elijah having dispelled all the apprehensions entertained about the Spirit's carrying him away, Obadiah undertook to convey the prophet's message to Ahab and solicit an interview. But Ahab, bent on revenge, or impatient for the appearance of rain, went himself to meet Elijah.

JFB: 1Ki 18:17-18

A violent altercation took place. Ahab thought to awe him into submission, but the prophet boldly and undisguisedly told the king that the national calamity was traceable chiefly to his own and his family's patronage and practice of idolatry. But, while rebuking the sins, Elijah paid all due respect to the high rank of the offender. He urged the king to convene, by virtue of his royal mandate, a public assembly, in whose presence it might be solemnly decided which was the troubler of Israel. The appeal could not well be resisted, and Ahab, from whatever motives, consented to the proposal. God directed and overruled the issue.

JFB: 1Ki 18:19

From the sequel it appears that the former only came. The latter, anticipating some evil, evaded the king's command.

JFB: 1Ki 18:19

That is, not at the royal table where she herself dined, but they were maintained from her kitchen establishment (see on 1Sa 20:25 and 1Ki 4:22). They were the priests of Astarte, the Zidonian goddess.

JFB: 1Ki 18:20

Is a bold, bluff promontory, which extends from the western coast of Palestine, at the bay of Acre, for many miles eastward, to the central hills of Samaria. It is a long range, presenting many summits, and intersected by a number of small ravines. The spot where the contest took place is situated at the eastern extremity, which is also the highest point of the whole ridge. It is called El-Mohhraka, "the Burning," or "the Burnt Place." No spot could have been better adapted for the thousands of Israel to have stood drawn up on those gentle slopes. The rock shoots up in an almost perpendicular wall of more than two hundred feet in height, on the side of the vale of Esdraelon. This wall made it visible over the whole plain, and from all the surrounding heights, where gazing multitudes would be stationed.|| 09363||1||20||0||@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; 1Ch 21:26; 2Ch 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.

JFB: 1Ki 18:42

Ahab, kept in painful excitement by the agonizing scene, had eaten nothing all the day. He was recommended to refresh himself without a moment's delay; and, while the king was thus occupied, the prophet, far from taking rest, was absorbed in prayer for the fulfilment of the promise (1Ki 18:1).

JFB: 1Ki 18:42

A posture of earnest supplication still used.

JFB: 1Ki 18:43

From the place of worship there is a small eminence, which, on the west and northwest side, intercepts the view of the sea [STANLEY; VAN DE VELDE]. It can be ascended in a few minutes, and presents a wide prospect of the Mediterranean. Six times the servant went up, but the sky was clear--the sea tranquil. On the seventh he described the sign of approaching rain [1Ki 18:44].

JFB: 1Ki 18:44

The clearness of the sky renders the smallest speck distinctly visible; and this is in Palestine the uniform precursor of rain. It rises higher and higher, and becomes larger and larger with astonishing celerity, till the whole heaven is black, and the cloud bursts in a deluge of rain.

JFB: 1Ki 18:44

Either by the river Kishon being suddenly so swollen as to be impassable, or from the deep layer of dust in the arid plain being turned into thick mud, so as to impede the wheels.

JFB: 1Ki 18:45

Now Zerin, a distance of about ten miles. This race was performed in the midst of a tempest of rain. But all rejoiced at it, as diffusing a sudden refreshment over all the land of Jezreel.

Clarke: 1Ki 18:1

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

Clarke: 1Ki 18:1

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

Clarke: 1Ki 18:3

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

Clarke: 1Ki 18:4

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

Clarke: 1Ki 18:5

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

Clarke: 1Ki 18:10

There is no nation or kingdom - He had sent through all his own states and to the neighboring governments to find out the prophet, as he knew, from his own declaration, that both rain and drought were to be the effect of his prayers. Had he found him, he no doubt intended to oblige him to procure rain, or punish him for having brought on this drought

Clarke: 1Ki 18:10

He took an oath - Ahab must have had considerable power and authority among the neighboring nations to require and exact this, and Elijah must have kept himself very secret to have shunned such an extensive and minute search.

Clarke: 1Ki 18:12

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

Clarke: 1Ki 18:13

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

Clarke: 1Ki 18:18

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

Clarke: 1Ki 18:19

Gather to me all Israel - The heads of tribes and families; the rulers of the people

Clarke: 1Ki 18:19

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

Clarke: 1Ki 18:21

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

Clarke: 1Ki 18:22

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

Clarke: 1Ki 18:24

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

Clarke: 1Ki 18:25

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

Clarke: 1Ki 18:26

From morning even until noon - It seems that the priests of Baal employed the whole day in their desperate rites. The time is divided into two periods

1.    From morning until noon; this was employed in preparing and offering the sacrifice, and in earnest supplication for the celestial fire. Still there was no answer, and at noon Elijah began to mock and ridicule them, and this excited them to commence anew. And

2.    They continued from noon till the time of offering the evening sacrifice, dancing up and down, cutting themselves with knives, mingling their own blood with their sacrifice, praying, supplicating, and acting in the most frantic manner

Clarke: 1Ki 18:26

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

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

Clarke: 1Ki 18:27

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

Clarke: 1Ki 18:27

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

Clarke: 1Ki 18:27

For he is a god - כי אלהים הוא ki Elohim hu , he is the supreme God, you worship him as such, he must needs be such, and no doubt jealous of his own honor and the credit of his votaries! A strong irony

Clarke: 1Ki 18:27

He is talking - He may be giving audience to some others; let him know that he has other worshippers, and must not give too much of his attention to one. Perhaps the word שיח siach should be interpreted as in the margin, he meditateth; he is in a profound revery; he is making some god-like projects; he is considering how he may best keep up his credit in the nation. Shout! let him know that all is now at stake

Clarke: 1Ki 18:27

He is pursuing - He may be taking his pleasure in hunting, and may continue to pursue the game in heaven, till he have lost all his credit and reverence on earth. The original words, שיג לו sig lo , are variously translated; He is in a hotel, in diversorio , Vulgate. Perhaps he is delivering oracles, μη ποτε χρηματιζει αυτος, Septuagint. Or, he is on some special business. Therefore, cry aloud

Clarke: 1Ki 18:27

He is in a journey - He has left his audience chamber, and is making some excursions; call aloud to bring him back, as his all is at stake

Clarke: 1Ki 18:27

Peradventure he sleepeth - Rab. S. Jarchi gives this the most degrading meaning; I will give it in Latin, because it is too coarse to be put in English; Fortassis ad locum secretum abiit, ut ventrem ibi exomeret ; "Perhaps he is gone to the _____."This certainly reduces Baal to the lowest degree of contempt, and with it the ridicule and sarcasm are complete

Among Asiatic idolaters their gods have different functions to fulfill, and require sleep and rest. Vishnoo sleeps four months in the year. Budhoo is represented in his temple as sleep, though his eyes are open. Vayoo manages the winds; Varoona, the waters; Indra, the clouds, etc.; and according to many fables in the Pooranas, the gods are often out on journeys, expeditions, etc.

Clarke: 1Ki 18:28

They cried aloud - The poor fools acted as they were bidden

Clarke: 1Ki 18:28

And cut themselves after their manner - This was done according to the rites of that barbarous religion; if the blood of the bullock would not move him they thought their own blood might; and with it they smeared themselves and their sacrifice. This was not only the custom of the idolatrous Israelites, but of the Syrians, Persians, Greeks, Indians, and in short of all the heathen world.

Clarke: 1Ki 18:29

They prophesied - They made incessant prayer and supplication; a farther proof that to pray or supplicate is the proper ideal meaning of the word נבא naba , which we constantly translate to prophesy, when even all the circumstances of the time and place are against such a meaning. See what is said on the case of Saul among the prophets, in the note on 1Sa 10:5 (note).

Clarke: 1Ki 18:30

He repaired the altar of the Lord - There had been an altar of Jehovah in that place, called, even among the heathens, the altar of Carmel, probably built in the time of the judges, or, as the rabbins imagine, by Saul. Tacitus and Suetonius mention an altar on Mount Carmel, which Vespasian went to consult; there was no temple nor statue, but simply an altar that was respectable for its antiquity. " Est Judaeam inter Syriamque Carmelus; ita vocant montem Deumque: nec simulachrum Deo, aut templum situm tradidere majores: aram tantum, et reverentiam ."- Tacit. Hist. lib. ii., c. 78. A priest named Basilides officiated at that altar, and assured Vespasian that all his projects would be crowned with success

Suetonius speaks to this purpose: " Apud Judaeam Carmeli Dei oraculum consulentem ita confirmavere sortes, ut quicquid cogitaret volveretque animo quamlibet magnum, id esse proventurum pollicerentur ."Suet. in Vespas. cap. 5. The mount, the absence of a temple, no image, but a simple altar, very ancient, and which was held in reverence on account of the true answers which had been given there, prove that this was originally the altar of Jehovah: though in the time of Vespasian it seems to have been occupied by a heathen priest, and devoted to lying vanities.

Clarke: 1Ki 18:31

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

Clarke: 1Ki 18:32

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

Clarke: 1Ki 18:33

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

Clarke: 1Ki 18:36

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

Clarke: 1Ki 18:38

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

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

Καιτοι γαρ αιθουσας εχοντες

Σπερμ ’ ανεβαν φλογος ο

Τευξαν δ ’ απυροις ἱεροι

Αλσος εν ακροπολει· κεινοισι μεν ξαν -

θαν αγαγων νεφελαι

Πολυν ὑσε χρυσον

Pind. Olymp. Od. 7, ver. 86

The Rhodians, mindful of their sire’ s behest

Straight in the citadel an altar reared

But with imperfect rites the Power addressed

And without fire their sacrifice prepared

Yet Jove, approving, o’ er the assembly sprea

A yellow cloud, that dropped with golden dews

West

Clarke: 1Ki 18:38

Consumed the burnt-sacrifice - The process of this consumption is very remarkable, and all calculated to remove the possibility of a suspicion that there was any concealed fire

1.    The fire came down from heaven

2.    The pieces of the sacrifice were first consumed

3.    The wood next, to show that it was not even by means of the wood that the flesh was burned

4.    The twelve stones were also consumed, to show that it was no common fire, but one whose agency nothing could resist

5.    The dust, the earth of which the altar was constructed, was burned up

6.    The water that was in the trench was, by the action of this fire, entirely evaporated

7.    The action of this fire was in every case downward, contrary to the nature of all earthly and material fire. Nothing can be more simple and artless than this description, yet how amazingly full and satisfactory is the whole account!

Clarke: 1Ki 18:39

Fell on their faces - Struck with awe and reverence at the sight of this incontestable miracle

Clarke: 1Ki 18:39

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

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

Clarke: 1Ki 18:40

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

Clarke: 1Ki 18:41

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

Clarke: 1Ki 18:42

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

Clarke: 1Ki 18:43

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

Clarke: 1Ki 18:44

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

Mr. Bruce mentions a similar appearance in Abyssinia: -

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

- Travels, vol. v., page 336, edit. 1806.

||&&$

Defender: 1Ki 18:21

This challenge is the classic indictment of theological compromise. The temptation to accommodate pagan beliefs or practices in the worship and service of the true God of Creation has been a Satanic device used in every age, including our own. One of the greatest problems in modern Christianity - in fact, probably the most serious of all - is the widespread surrender of Christian intellectuals to the ancient pagan system of evolutionary pantheism as they attempt to equate creation with evolution and the literal days of the creation week with the evolutionary ages of the historical geologists."

Defender: 1Ki 18:30

In this time of deep apostasy, all of God's altars had been broken down - not by external enemies, but by His own people of Israel (1Ki 19:10)."

Defender: 1Ki 18:34

Note that this made twelve barrels of water (1Ki 18:33) to be poured on the twelve stones (1Ki 18:31), representing the twelve tribes of Israel."

Defender: 1Ki 18:35

Elijah used an abundance of water in this exercise, which might be resented in such a time of extreme drought, except for the fact that Mount Carmel is very near the sea coast from which an inexhaustible supply of ocean water could be transported for inundating the altar."

TSK: 1Ki 18:1

am 3098, bc 906

after many days : Luk 4:25; Jam 5:17; Rev 11:2, Rev 11:6

in the third year : This form of expression, both in Hebrew and Latin, means ""after the third year,""i.e., some time between the third and fourth year. 1Ki 17:1, 1Ki 17:7, 1Ki 17:15; Luk 4:25; Jam 5:17

Go : 1Ki 18:2, 15-40

I will send rain : Lev 26:4; Deu 28:12; Psa 65:9-13; Isa 5:6; Jer 10:13, Jer 14:22; Joe 2:23; Amo 4:7

TSK: 1Ki 18:2

went to show : Psa 27:1, Psa 51:4; Pro 28:1; Isa 51:12; Heb 13:5, Heb 13:6

a sore : Lev 26:26; Deu 28:23, Deu 28:24; 2Ki 6:25; Jer 14:2-6, Jer 14:18; Joe 1:15-20

TSK: 1Ki 18:3

Obadiah : Heb. Obadiahu

the governor of his house : Heb. over his house. Gen 24:2, Gen 24:10, Gen 39:4, Gen 39:5, Gen 39:9, Gen 41:40

feared the Lord : 1Ki 18:12; Gen 22:12, Gen 42:18; 2Ki 4:1; Neh 5:15, Neh 7:2; Pro 14:26; Mal 3:16; Mat 10:28; Act 10:2, Act 10:35

TSK: 1Ki 18:4

Jezebel : Heb. Izabel

cut off the prophets : Neh 9:26; Mat 21:35; Rev 17:4-6

in a cave : Heb 11:38

fed them : 1Ki 18:13; 2Ki 6:22, 2Ki 6:23; Mat 10:40-42, Mat 25:35, Mat 25:40

bread and water : 1Ki 13:8, 1Ki 13:9, 1Ki 13:16

TSK: 1Ki 18:5

grass : Psa 104:14; Jer 14:5, Jer 14:6; Joe 1:18, Joe 2:22; Hab 3:17; Rom 8:20-22

we lose not all the beasts : Heb. we cut not off ourselves from the beasts

TSK: 1Ki 18:6

Ahab went : Jer 14:3

TSK: 1Ki 18:7

was in the way : 1Ki 11:29

he knew : 2Ki 1:6-8; Mat 3:4, Mat 11:8

fell on : Gen 18:2, Gen 50:18; 1Sa 20:41; 2Sa 19:18; Isa 60:14

my lord Elijah : Gen 18:12, Gen 44:16, Gen 44:20, Gen 44:33; Num 12:11

TSK: 1Ki 18:8

thy lord : 1Ki 18:3; Rom 13:7; 1Pe 2:17, 1Pe 2:18

TSK: 1Ki 18:9

What have I sinned : 1Ki 18:12, 1Ki 17:18; Exo 5:21

TSK: 1Ki 18:10

the Lord : 1Ki 18:15, 1Ki 1:29, 1Ki 2:24, 1Ki 17:1, 1Ki 17:12; 1Sa 29:6

whither my lord : Psa 10:2; Jer 26:20-23

they found thee not : 1Ki 17:5, 1Ki 17:9; Psa 12:7, Psa 12:8, Psa 31:20, Psa 91:1; Jer 36:26; Joh 8:59

TSK: 1Ki 18:11

Go : tell they lord, 1Ki 18:8, 1Ki 18:14

TSK: 1Ki 18:12

the Spirit of the Lord : 2Ki 2:11, 2Ki 2:16; Eze 3:12-14, Eze 8:3, Eze 11:24, Eze 37:1, Eze 40:1, Eze 40:2; Mat 4:1; Act 8:39; 2Co 12:2, 2Co 12:3

he shall slay me : 1Sa 22:11-19; Dan 2:5-13; Mat 2:16; Act 12:19

from my youth : 1Sa 2:18, 1Sa 2:26, 1Sa 3:19, 1Sa 3:20; 2Ch 34:3; Psa 71:17, Psa 71:18; Pro 8:13; Ecc 7:18; Isa 50:10; Luk 1:15; 2Ti 3:15

TSK: 1Ki 18:13

what I did : 1Ki 18:4; Gen 20:4, Gen 20:5; Psa 18:21-24; Act 20:34; 1Th 2:9, 1Th 2:10

I hid an hundred : Mat 10:41, Mat 10:42

fed them : Mat 25:35

TSK: 1Ki 18:14

and he shall slay me : Mat 10:28

TSK: 1Ki 18:15

As the Lord : 1Ki 18:10; Heb 6:16, Heb 6:17

of hosts liveth : Gen 2:1; Deu 4:19; Job 25:3; Psa 24:8-10, Psa 103:21, Psa 148:2, Psa 148:3; Isa 6:3; Jer 8:2; Luk 2:13, Luk 2:14

before whom I : 1Ki 17:1; Deu 1:38; Luk 1:19

I will surely : Isa 51:7, Isa 51:8

TSK: 1Ki 18:17

he that troubleth Israel : 1Ki 21:20; Jos 7:25; Jer 26:8, Jer 26:9, Jer 38:4; Amo 7:10; Act 16:20, Act 17:6, Act 24:5

TSK: 1Ki 18:18

I have not : Eze 3:8; Mat 14:4; Act 24:13, Act 24:20

in that ye have : 1Ki 9:9; 2Ch 15:2; Pro 11:19, Pro 13:21; Isa 3:11; Jer 2:13, Jer 2:19; Rev 2:8, Rev 2:9

TSK: 1Ki 18:19

mount Carmel : Mount Carmel is situated north of Dora and south of Ptolemais or Acre, from which it is distant, according to Josephus, 120 stadia, or, according to Thevenot, 10 miles; one of its principal points advancing considerably into the Mediterranean, and forming an elevated promontory. It is described as a flattened cone, about 2,000 feet (some say 1,500) in height, very rocky, its sides steep and rugged, and the soil neither deep nor rich. Capt. Mangles says its is now quite barren, though at the north-eastern foot of it there are some pretty olive-grounds. 1Ki 18:42, 1Ki 18:43; Jos 19:26; 1Sa 15:12; 2Ki 2:25; Jer 46:18; Amo 1:2, Amo 9:3

the prophets of Baal : 1Ki 22:6; 2Pe 2:1; Rev 19:20

prophets of the groves : 1Ki 15:13, 1Ki 16:33; 2Ki 13:6; Though ashairah certainly denotes in some place a grove, yet it is equally certain, that in others, as here, it must signify an idol; and it is thought by learned men to be the same as Ashtoreth, or Astarte the Syrian Venus.

eat at Jezebel’ s table : 1Ki 19:1, 1Ki 19:2; 2Ki 9:22; Rev 2:20

TSK: 1Ki 18:20

gathered : 1Ki 22:9

TSK: 1Ki 18:21

How long : Deu 4:35; 2Ki 17:41; Zep 1:5; Mat 6:24; Luk 6:13; Rom 6:16-22; 1Co 10:21, 1Co 10:22; 2Co 6:14-16; Rev 3:15, Rev 3:16

opinions : or, thoughts

if the Lord : 1Ki 18:39; Exo 5:1, Exo 5:2; Jos 24:15, Jos 24:23, Jos 24:24; 1Sa 7:3; 1Ch 17:26; 2Ch 33:13; Psa 100:3

answered : Gen 24:50, Gen 44:16; Job 40:4, Job 40:5; Mat 22:12, Mat 22:34, Mat 22:36; Rom 3:19, Rom 6:21

TSK: 1Ki 18:22

I only : 1Ki 19:10, 1Ki 19:14, 1Ki 20:13, 1Ki 20:32, 1Ki 20:35, 1Ki 20:38, 1Ki 22:6-8; Rom 11:3

Baal’ s prophets : 1Ki 18:19, 1Ki 18:20; Mat 7:13-15; 2Ti 4:3, 2Ti 4:4; 2Pe 2:1-3

TSK: 1Ki 18:24

answereth by fire : 1Ki 18:38; Lev 9:24; Jdg 6:21; 1Ch 21:26; 2Ch 7:1, 2Ch 7:3

and said : 2Sa 14:19

It is well spoken : Heb. the word is good, Isa 39:8

TSK: 1Ki 18:26

from morning : Mat 6:7

hear : or, answer

no voice : 1Ki 18:24; Psa 115:4-8, Psa 135:15-20; Isa 37:38, Isa 44:17, Isa 45:20; Jer 10:5; Dan 5:23; Hab 2:18; 1Co 8:4, 1Co 10:19, 1Co 10:20, 1Co 12:2

answered : or, heard

leaped upon the altar : or, leaped up and down at the altar, Zep 1:9

TSK: 1Ki 18:27

Elijah : 1Ki 22:15; 2Ch 25:8; Ecc 11:9; Isa 8:9, Isa 8:10, Isa 44:15-17; Eze 20:39; Amo 4:4, Amo 4:5; Mat 26:45; Mar 7:9, Mar 14:41

aloud : Heb. with a great voice

for he is a god : Isa 41:23

either : Such were the absurd and degrading notions which the heathens entertained of their gods. ""Vishnoo sleeps four months in the year; and to each of the gods some particular business is assigned. Vayoo manages the winds; Vuroonu the waters, etc. According to a number of fables in the pooranus, the gods are often out on journeys or expeditions.""Ward’ s Views of the Hindoos , vol. ii. p. 324.

he is talking : or, he meditateth

is pursuing : Heb. hath a pursuit

must be awaked : Psa 44:23, Psa 78:65, Psa 78:66, Psa 121:4; Isa 51:9; Mar 4:38, Mar 4:39

TSK: 1Ki 18:28

cut themselves : Lev 19:28; Deu 14:1; Mic 6:7; Mar 5:5, Mar 9:22

the blood gushed out upon them : Heb. they poured out blood upon them

TSK: 1Ki 18:29

prophesied : 1Ki 22:10, 1Ki 22:12; 1Sa 18:10; Jer 28:6-9; Act 16:16, Act 16:17; 1Co 11:4, 1Co 11:5

offering : Heb. ascending, 1Ki 18:36

voice : 1Ki 18:26; Gal 4:8; 2Ti 3:8, 2Ti 3:9

that regarded : Heb. attention

TSK: 1Ki 18:30

he repaired : 1Ki 19:10, 1Ki 19:14; 2Ch 33:16; Rom 11:3

the altar of the Lord : This altar of Jehovah was probably built in the time of the judges; and it was even known among the heathen by the name of the altar of Carmel. Both Tacitus and Suetonius mention an altar on mount Carmel, which Vespasian went to consult: there was no temple nor statue, but simply an altar, venerable for its antiquity.

TSK: 1Ki 18:31

twelve stones : Exo 24:4; Jos 4:3, Jos 4:4, Jos 4:20; Ezr 6:17; Jer 31:1; Eze 37:16-22, Eze 47:13; Eph 2:20, Eph 4:4-6; Rev 7:4-8, Rev 21:12

saying : Gen 32:28, Gen 33:20, Gen 35:10; 2Ki 17:34; Isa 48:1

TSK: 1Ki 18:32

And with : Exo 20:24, Exo 20:25; Jdg 6:26, Jdg 21:4; 1Sa 7:9, 1Sa 7:17

in the name : 1Co 10:31; Col 3:17

TSK: 1Ki 18:33

he put : Gen 22:9; Lev 1:6-8

Fill four : Dan 3:19, Dan 3:25; Joh 11:39, Joh 11:40, Joh 19:33, Joh 19:34

pour it : Jdg 6:20

TSK: 1Ki 18:34

Do it the second : 2Co 4:2, 2Co 8:21

TSK: 1Ki 18:35

ran : Heb. went

the trench : 1Ki 18:32, 1Ki 18:38

TSK: 1Ki 18:36

at the time : 1Ki 18:29; Exo 29:39-41; Ezr 9:4, Ezr 9:5; Psa 141:2; Dan 8:13, Dan 9:21, Dan 12:11; Act 3:1; Act 10:30

Lord God : 1Ki 18:21; Gen 26:24, Gen 31:53, Gen 32:9, Gen 46:3; Exo 3:6, Exo 3:15, Exo 3:16; 1Ch 29:18; 2Ch 20:6, 2Ch 20:7; Eph 1:17, Eph 3:14

let it : 1Ki 8:43; 1Sa 17:46, 1Sa 17:47; 2Ki 1:3, 2Ki 1:6, 2Ki 5:15, 2Ki 19:19; Psa 67:1, Psa 67:2, Psa 83:18; Eze 36:23, Eze 39:7

and that I have : 1Ki 22:28; Num 16:28-30; Joh 11:42

TSK: 1Ki 18:37

Hear me : 1Ki 18:24, 1Ki 18:29, 1Ki 18:36; Gen 32:24, Gen 32:26, Gen 32:28; 2Ch 14:11, 2Ch 32:19, 2Ch 32:20; Isa 37:17-20; Dan 9:17-19; Luk 11:8; Jam 5:16, Jam 5:17

thou hast turned : Jer 31:18, Jer 31:19; Eze 36:25-27; Mal 4:5, Mal 4:6; Luk 1:16, Luk 1:17

TSK: 1Ki 18:38

Then the : Gen 15:17; Lev 9:24; Jdg 6:21; 1Ch 21:26; 2Ch 7:1

fire : 1Ki 18:24; Lev 10:2; 2Ki 1:12; Job 1:16; Isa 31:9

TSK: 1Ki 18:39

they fell : Jdg 13:20; 1Ch 21:16; 2Ch 7:3

The Lord : 1Ki 18:21, 1Ki 18:24; Joh 5:35; Act 2:37, Act 4:16

TSK: 1Ki 18:40

Take : or, Apprehend, 2Ki 10:25

Kishon : Jdg 5:21

slew them there : Deu 13:5, Deu 18:20; Jer 48:10; Zec 13:2, Zec 13:3; Rev 19:20, Rev 20:10

TSK: 1Ki 18:41

Get : Ecc 9:7; Act 27:34

a sound : etc. or, a sound of a noise of rain, 1Ki 18:1, 1Ki 17:1

TSK: 1Ki 18:42

Elijah : 1Ki 18:19; Mat 14:23; Luk 6:12; Act 10:9

he cast himself : Gen 24:52; Jos 7:6; 2Sa 12:16; Dan 9:3; Mar 14:35; Jam 5:16-18

put his face : 1Ki 19:13; Ezr 9:6; Psa 89:7; Isa 6:2, Isa 38:2; Dan 9:7

TSK: 1Ki 18:43

Go up : Psa 5:3; Luk 18:1

Go again : Gen 32:26; Hab 2:3; Luk 18:7; Eph 6:18; Heb 10:36, Heb 10:37

TSK: 1Ki 18:44

a little cloud : Kekaph ish , ""like the hollow of a man’ s hand;""in the form of a hand bent, the concave side downmost. Mr. Bruce mentions a similar cloud in Abyssinia, as attending the inundation of the Nile. ""Every morning, about nine, a small cloud, not above four feet broad, appears in the east, whirling violently round, as if upon an axis; but arrived near the zenith, it first abates its motion, then loses its form, and extends itself greatly, and seems to call up vapours from all opposite quarters. These clouds having attained nearly the same height, rush against each other with great violence, and put me always in mind of Elijah foretelling rain on Mount Carmel.""Job 8:7; Zec 4:10

Prepare : Heb. Tie, or Bind, 1Sa 6:7, 1Sa 6:10; Mic 1:13

TSK: 1Ki 18:45

there was : 1Ki 18:39, 1Ki 18:40; Num 25:8; 2Sa 21:14

Ahab : 1Ki 21:1, 1Ki 21:23; Jos 19:18; 2Sa 2:9; 2Ki 9:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 18:1

The third year - i. e., in the third year of his sojourn with the widow. The whole period of drought was three years and a half Luk 4:25; Jam 5:17 : of this, probably about one year was passed by Elijah in the torrent-course of Cherith, and two years and a half at Sarepta.

Barnes: 1Ki 18:3

Obadiah’ s name, "servant of Yahweh,"indicates his religious character. It corresponds to the modern Arabic name Abdallah. Ahab could scarcely have been ignorant of Obadiah’ s faithfulness to Yahweh; and it tells in favor of the monarch’ s tolerance that he should have maintained an adherent of the old religion in so important an office. There seems to be no doubt that the worst deeds of Ahab’ s reign sprang less from his own free will and natural disposition than from the evil counsels, or rather perhaps the imperious requirements, of his wife.

Barnes: 1Ki 18:4

We have no details of Jezebel’ s deed of blood. Some have conjectured that it was the answer of Jezebel to Elijah’ s threat, and that the command given him to hide in Cherith alone saved him from being one of the victims. This view receives some support from Obadiah’ s act and words 1Ki 18:13.

Fifty in a cave - The limestone formation of Judaea and Samaria abounds with large natural caverns, the size of which is easily increased by art. These "caves"play an important part in the history of the country, serving especially as refuges for political offenders and other fugitives Jdg 6:2; 1Sa 13:6; Heb 11:38.

Barnes: 1Ki 18:5

Unto all fountains of water and unto all brooks - Rather, "to all springs of water and to all torrent-courses."The former are the perennial streams; the latter are the torrent-courses which become dry in an ordinary summer.

All the beasts - Rather, some, or, "a portion of our beasts."

Barnes: 1Ki 18:9

Obadiah thinks that to execute this commission will be fatal to him 1Ki 18:12.

Barnes: 1Ki 18:10

There is no nation ... - This is expressed in the style of Oriental hyperbole. What Obadiah means is: "there is no nation nor kingdom, of those over which he has influence, whither the king has not sent."He could scarcely, for example, have exacted an oath from such countries as Egypt or Syria of Damascus. But Ahab may have been powerful enough to expect an oath from the neighboring Hittite, Moabite, and Edomite tribes, perhaps even from Ethbaal his father-in-law, and the kings of Hamath and Arpad.

Barnes: 1Ki 18:17

Art thou he ... - Meaning, "Can it possibly be that thou dost venture to present thyself before me, thou that troublest Israel by means of this terrible drought?"The charge of "troubling"had never before been brought against anyone but Achan (marginal reference "e"); it was one which must have called to the prophet’ s recollection Achan’ s miserable fate.

Barnes: 1Ki 18:18

Instead of apologies, and pleas for pardon, Elijah meets the charge with a countercharge, and makes a sudden demand. "Gather to me,"etc. This boldness, this high tone, this absence of the slightest indication of alarm, seems to have completely discomfited Ahab, who ventured on no reply, made no attempt to arrest the prophet, did not even press him to remove his curse and bring the drought to an end, but simply consented to do his bidding. There is no passage of Scripture which exhibits more forcibly the ascendancy that a prophet of the Lord, armed with His spiritual powers, could, if he were firm and brave, exercise even over the most powerful and most unscrupulous of monarchs.

Baalim - i. e., the various aspects under which the god, Baal, was worshipped, Baal-shamin, Baal-zebub, Baal-Hamman, etc.

Barnes: 1Ki 18:19

Carmel (Jos 12:22 note) was chosen by the prophet as the scene of the gathering to which he invited, or rather summoned, Ahab. Its thick jungles of copse and numerous dwarf-oaks and olives, would furnish abundant wood for his intended sacrifice. Here was a perennial fountain; and here again an ancient "altar of the Lord"1Ki 18:30, belonging probably to the old times of non-idolatrous high-place worship - perhaps an erection of one of the patriarchs. On the one hand, there would be a view of the Mediterranean, from where the first sign of rain was likely to come, and on the other of Jezreel, the residence of the court at the time, with its royal palace and its idol-temples, so that the intended trial would take place in the sight (so to speak) of the proud queen and her minions.

The prophets of Baal - The priests of Baal are so called not so much because they claimed a power of foretelling the future, as because they were "teachers"of the false religion, and more especially because they stand here in antagonism to the "prophet of the Lord,"with whom they are about to contend.

The prophets of the groves, four hundred - Rather, "of the grove"- the prophets, or priests, attached to the "grove"- אשׁרה 'ăshêrāh - which Ahab had made, probably at Jezreel (marginal reference). The number 400 seems to have been one especially affected by Ahab. We again find 400 prophets at the close of his reign 1Ki 22:6. The number 40 entered largely into the religious system of the Jews 1Ki 6:17; Exo 26:19; Deu 25:3; Eze 41:2.

Which eat at Jezebel’ s table - Rather, "which eat from Jezebel’ s table."Oriental etiquette would not have allowed them to eat "at"the table of the queen, which was spread in the seraglio. They were fed from the superfluity of her daily provision, which was no doubt on a sumptuous scale. Compare 1Ki 4:22-23.

Barnes: 1Ki 18:20

Local tradition places the site of Elijah’ s sacrifice, not on the highest point of the mountain (1,728 ft.), but at the southeastern extremity (1,600 ft.) of the ridge, where a shapeless ruin, composed of great hewn stones, and standing amid thick bushes of dwarf-oak, in the near vicinity of a perennial spring, is known to the Arabs as "El-Maharrakah,""the burning,"or "the sacrifice."All the circumstances of the locality adapt it for the scene of the contest.

Barnes: 1Ki 18:21

The people were mute. They could not but feel the logical force of Elijah’ s argument; but they were not prepared at once to act upon it. They wished to unite the worship of Yahweh with that of Baal - to avoid breaking with the past and completely rejecting the old national worship, yet at the same time to have the enjoyment of the new rites, which were certainly sensuous, and probably impure.

Barnes: 1Ki 18:22

I, even I, only remain - He means, "I only remain in the exercise of the office of a prophet."The others (Compare 1Ki 18:4) had been forced to fly and hide themselves in dens and caves of the earth; their voices were silenced; they had not ventured to come to Carmel. Elijah contrasts his solitary appearance on the side of Yahweh at the great gathering with the crowd of those opposed to him.

Barnes: 1Ki 18:24

The God that answereth by fire - God had frequently before consumed offerings with supernatural fire Lev 9:24; Jdg 6:21. The Baal-worshippers were no doubt in the habit of attributing thunder and lightning to their gods - the great Nature-power - and thus had no excuse for declining Elijah’ s challenge.

Barnes: 1Ki 18:25

Elijah gives precedence in everything to the Baal-priests, to take away all ground for cavil in case of failure. It is his object to make an impression on king and people; and he feels rightly that the impression will depend greatly on the contrast between their inability and the power given to him.

Barnes: 1Ki 18:26

And called on the name of Baal from morning even until noon - Compare the parallel in the conduct of the Greeks of Ephesus. Act 19:34. The words "O Baal, hear us,"probably floated on the air as the refrain of a long and varied hymn of supplication.

They leaped upon the altar which was made - The marginal rendering is preferable to this. Wild dancing has always been a devotional exercise in the East, and remains so to this day; witness the dancing dervishes. It was practiced especially in the worship of Nature-powers, like the Dea Phrygia (Cybele), the Dea Syra (Astarte?), and the like.

Barnes: 1Ki 18:27

The object of Elijah’ s irony was two-fold;

(1) to stimulate the priests to greater exertions, and so to make their failure more complete, and

(2) to suggest to the people that such failure would prove absolutely that Baal was no God.

The force of the expressions seems to be, "Cry on, only cry louder, and then you will make him hear, for surely he is a god; surely you are not mistaken in so regarding him."He is "talking,"or "meditating;"the word used has both senses, for the Hebrews regarded "meditation"as "talking with oneself;""or he is pursuing;"rather, perhaps, "he hath a withdrawing,"i. e., "he hath withdrawn himself into privacy for awhile,"as a king does upon occasions. The drift of the whole passage is scornful ridicule of the anthropomorphic notions of God entertained by the Baal-priests and their followers (compare Psa 50:21). The pagan gods, as we know from the Greek and Latin classics, ate and drank, went on journeys, slept, conversed, quarrelled, fought. The explanations of many of these absurdities were unknown to the ordinary worshipper, and probably even the most enlightened, if his religion was not a mere vague Pantheism, had notions of the gods which were largely tainted with a false anthropomorphism.

Barnes: 1Ki 18:28

Elijah’ s scorn roused the Baal-priests to greater exertions. At length, when the frenzy had reached its height, knives were drawn, and the blood spirted forth from hundreds of self-inflicted wounds, while an ecstasy of enthusiasm seized many, and they poured forth incoherent phrases, or perhaps an unintelligible jargon, which was believed to come from divine inspiration, and constituted one of their modes of prophecy.

The practice of inflicting gashes on their limbs, in their religious exercises, was common among the Carians, the Syrians, and the Phrygians. We may regard it as a modification of the idea of human sacrifice. The gods were supposed to be pleased with the shedding of human blood.

Lancets - Lancets, in our modern sense of the word, can scarcely have been intended by our translators. The Hebrew word is elsewhere always translated "spears,"or "lances;"and this is probably its meaning here.

Barnes: 1Ki 18:29

And they prophesied - Compare 1Ki 22:12. The expression seems to be used of any case where there was an utterance of words by persons in a state of religious ecstasy.

Until the time of the offering etc - Rather, "Until toward the time."Elijah had built his altar by the actual time of the offering 1Ki 18:36.

Barnes: 1Ki 18:32

He built an altar in the name of the Lord - i. e., calling, as he built it, on the name of Yahweh, and so dedicating it to His service.

Two measures of seed - literally, "two seahs of seed."The seah contained about three gallons.

Barnes: 1Ki 18:33

And he put the wood in order ... - He obeyed, that is, all the injunctions of the Law with respect to the offering of a burned sacrifice (marginal reference). He thus publicly taught that the ordinances of the Law were binding upon the kingdom of Israel.

Barrels - Rather, "pitchers"or "water-jars,"such as the maidens used to carry on their heads (Gen 24:14-20. Compare Jdg 7:16, Jdg 7:19). The flooding the sacrifice and the trench with water would at once do away with any suspicion of fraud, and greatly enhance in the eyes of the people the marvelousness of the miracle. The unfailing spring at the eastern end of Carmel 1Ki 18:19, was capable of furnishing as much water as he needed.

Barnes: 1Ki 18:36

At the time of the offering of the evening sacrifice - i. e., probably "the ninth hour,"or three o’ clock. Thus there might still remain about five hours of light, during which the other events of the day were accomplished.

Lord God of Abraham, Isaac, and of Israel - This solemn address would carry back the thoughts of the pious to the burning bush of Horeb, and the words there spoken (marginal references), for there only had this mysterious formula been used before. Its use now was calculated to stir their faith and prepare them in some degree for God’ s answering "by fire."

That I have done all these things at thy word - i. e., "That I have been divinely directed in all that I have done publicly as a prophet, in proclaiming the drought, in gathering this assembly, and in proposing this trial; that I have not done them of my own mind"(marginal reference).

Barnes: 1Ki 18:37

That thou hast turned their heart - The hearts of the people were turning. Elijah speaks of them as already turned, anticipating the coming change, and helping it on.

Barnes: 1Ki 18:38

The fire of the Lord fell - This cannot have been a flash of lightning. It was altogether, in its nature as well as in its opportuneness, miraculous. Compare the marginal references for the conduct of the people.

Barnes: 1Ki 18:39

The Lord, he is the God - The people thus pronounced the matter to be clearly and certainly decided. Baal was overthrown; he was proved to be no god at all. The Lord Yahweh, He, and He alone, is God. Him would they henceforth acknowledge, and no other.

Barnes: 1Ki 18:40

Elijah required the people to show their conviction by acts - acts which might expose them to the anger of king or queen, but which once committed would cause them to break with Baal and his worshippers forever.

Elijah is said to have slain the "prophets of Baal,"because the people killed them by his orders. Why they were brought down to the torrent-bed of Kishon to be killed, is difficult to explain. Perhaps the object of Elijah was to leave the bodies in a place where they would not be found, since the coming rain would, he knew, send a flood down the Kishon ravine, and bear off the corpses to the sea. Elijah’ s act is to be justified by the express command of the Law, that idolatrous Israelites were to be put to death, and by the right of a prophet under the theocracy to step in and execute the Law when the king failed in his duty.

Barnes: 1Ki 18:41

Get thee up, eat and drink - Ahab had descended the hill-side with Elijah, and witnessed the slaughter of the priests. Elijah now bade him ascend the hill again, and partake of the feast which was already prepared, and which always followed upon a sacrifice.

There is a sound of abundance of rain - Either the wind, which in the East usually heralds rain, had begun to rise, and sighed through the forests of Carmel - or perhaps the sound was simply in the prophet’ s ears, a mysterious intimation to him that the drought was to end, and rain to come that day.

Barnes: 1Ki 18:42

Ahab could feast; Elijah could not, or would not. Ascending Carmel not quite to the highest elevation 1Ki 18:43, but to a point, a little below the highest, from where the sea was not visible, he proceeded to pray earnestly for rain, as he had prayed formerly that it might not rain.

Barnes: 1Ki 18:43

Tradition says that Elijah’ s servant was the son of the widow of Sarepta 1Ki 17:23.

Barnes: 1Ki 18:44

A little cloud ... - Sailors know full well that such a cloud on the far horizon is often the forerunner of a violent storm.

Poole: 1Ki 18:1

In the third year either,

1. From the time when he went to hide himself by the brook Cherith; six months before which time the famine might begin, though it was not yet come to extremity. And so this being in or towards the end of the third year, it makes up these three years and six months, Jam 5:17 . Or,

2. From the time of his going to Sarepta, which probably was a year after the famine began; See Poole "1Ki 17:7" ; and so this might be in the middle of the third year, which also makes up the three years and six months.

Show thyself unto Ahab to acquaint him with the cause of this judgment, 1Ki 18:18 , and to advise him to remove it, and upon that condition to promise him rain.

I will send rain upon the earth according to thy word and prayer, which thou shalt make for it. Thus God takes care to maintain the honour and authority of his prophet, and in judgment remembers mercy to Israel for the sake of the holy seed yet left among them, who suffered in this common calamity.

Poole: 1Ki 18:2

Elijah went to show himself unto Ahab wherein he shows a strong faith, and resolute obedience, and invincible courage, that he durst at God’ s command run into the mouth of this raging lion; which was a degree of martyrdom.

Poole: 1Ki 18:3

Which was the governor of his house being valued by Ahab for his great prudence and fidelity, and therefore indulged as to the worship of the calves and Baal.

Obadiah feared the Lord greatly

Quest. How could he and some other Israelites be said to fear the Lord, when they did not go up to Jerusalem to worship, as God had commanded?

Answ Although they seem not to be wholly excusable in this neglect, because they should have preferred God’ s service before their worldly commodity, according to the good example of the priests and Levites, and the generality of the godly people who did so, 2Ch 11:13,16 ; yet because they worshipped God in spirit and truth, and performed all moral duties to God and their brethren, and abstained from idolatry, and being kept from Jerusalem by violence, they thought necessity and the apparent hazard of their lives would excuse them from ceremonial services; and God bare with their infirmity herein.

Poole: 1Ki 18:4

Prophets: this name is not only given to such as are endowed with an extraordinary spirit of prophecy, but to such ministers as devoted themselves to the service of God in preaching, praying, praising God, and the like, as 1Sa 10:10-12 ; and in this place compared with 1Ki 18:22 , where Elijah saith,

I only remain a prophet of the Lord to wit, strictly so called; and Mat 10:41 1Co 12:28,29 1Co 14:29 .

Fed them with the hazard of his own life, and against the king’ s command; as wisely considering that no command of an earthly prince could overrule the command of the supreme Lord, the King of kings, or discharge him from those acts of piety to God, and charity to men, which God’ s law indispensably required.

With bread and water either properly, which was a great kindness in those circumstances; or figuratively, i.e. with meat and drink.

Poole: 1Ki 18:5

Unto all fountains of water, and unto all brooks about which grass was most probably to be found in that great drought.

Poole: 1Ki 18:6

Ahab went one way by himself not daring to trust any other, Obadiah excepted, lest being bribed by such as had grass for their own use, they should not give him a true account.

Poole: 1Ki 18:7

By this profound reverence showing his great respect and love to him.

Poole: 1Ki 18:8

Tell thy lord Ahab; whom, though a very wicked man, he owns for Obadiah’ s lord and king; thereby instructing him that he did well in owning him as such, and that the wickedness of kings doth not exempt their subjects from obedience to their lawful commands.

Poole: 1Ki 18:9

What have I sinned? wherein have I so offended God and thee, that thou shouldst inflict this punishment upon me, and expose me to certain ruin by this means?

Poole: 1Ki 18:10

There is no nation or kingdom to wit, near to his own, where he could in reason think that Elijah had hid himself. Nothing is more frequent than to understand general expressions with such limitations.

He took an oath of the kingdom and nation, that they found thee not not that he could force other kingdoms to take an oath, but that by his persuasions he prevailed with the chief persons in several kingdoms for his satisfaction to swear that they did not know of Elijah’ s being among them; which was not hard for him to obtain. For Ahab was a great prince, and had a great interest among the neighbouring kings, the king of Tyre was his father-in-law; the king of Moab tributary to him; Jehoshaphat his friend and relation, to whom the king of Edom was tributary. We read also of

all the kings of Arabia, and of all the kings of the Hittites, and of Syria 1Ki 10:15,29; which as they corresponded with Solomon, so how far they might be allied to or confederate with Ahab we know not; nor what articles or agreements were between him and them, among which this might be one, that they should deliver up to one another all their fugitive or banished subjects upon demand; which might give sufficient ground for his desire or expectation of this oath.

Quest. How then could Elijah lie hid in the house of the widow of Sarepta?

Answ . That might easily be, either because she herself, or at least others, did not know particularly who he was; or because she used all possible care to conceal him, her conscience and interest both obliging her so to do; or because God secured him there.

Poole: 1Ki 18:12

The Spirit of the Lord the Holy Ghost, to whom the inspiration and conduct of the prophets is commonly ascribed in Holy Scripture, as Isa 48:16 61:1 Mat 4:1 Act 16:6,7 , who might do this either immediately by his own power, or by an angel, or by a strong wind.

Shall carry thee whither I know not such transportations of the prophets having doubtless been usual before this time, as they were after it. See 2Ki 2:16 Eze 3:12,14 Mt 4:1 Act 8:39 .

He will slay me either as a cursed impostor that hath deluded him with vain hopes; or rather, because I did not forthwith seize upon thee, and bring thee to him to receive punishment.

I thy servant fear the Lord from my youth: he speaks not these nor the following words in way of vain boasting, but only for his own necessary vindication and preservation, that he might move the prophet to pity and spare him, and not put him upon that hazardous action; which yet he was resolved to do, if the prophet peremptorily required it.

Poole: 1Ki 18:15

As the Lord of hosts liveth the Lord of all the creatures, which are called God’ s hosts, Gen 2:1 Deu 4:19 Psa 103:21 Psa 148:2 , and are all subject to his command. He mentions this title as his shield, under the protection whereof he did and durst venture to come into Ahab’ s presence.

Poole: 1Ki 18:17

Have I at last met with thee, O thou great disturber of my kingdom, the author of this famine, and of all our disquiets and calamities?

Poole: 1Ki 18:18

These calamities are not to be imputed to my passions, but thine and thy father’ s wickedness, which God punisheth by this means. He answered him thus boldly, because he spoke and acted in God’ s name, and for his honour and service, whose vassal Ahab was.

Poole: 1Ki 18:19

Now therefore send to wit, messengers, that this controversy between thee and me may be decided, the true cause of these heavy judgments discovered and removed, that so this plague may be removed.

Gather to me all Israel by their deputies, or heads, or representatives, that they may be witnesses of all our transactions.

Unto Mount Carmel not that Carmel in Judah, 1Sa 15:12 , but another in Issachar by the midland sea, Jos 19:26 Jer 46:18 ; which he chose as a very convenient place, being not far from the centre of his kingdom, to which all the tribes might conveniently resort; and at some good distance from Samaria, that Jezebel might not hinder his design; and a very high mountain, Amo 9:3 , and that upon the sea, whence he might have the opportunity to discover the rain at its first approach, which he did, 1Ki 18:42 , &c.

And the prophets of Baal which were dispersed in all the parts of the kingdom.

The prophets of the groves which attended upon those Baals or idols which were worshipped in the groves, which were near the royal city, and much valued and frequented by the king and the queen, 1Ki 15:13 16:33 2Ki 13:6 , and therefore were maintained at the queen’ s charges.

Poole: 1Ki 18:20

He complied with Elijah’ s motion; partly, because it was so fair and reasonable, that he could not refuse it with honour, nor without the discontent of all his people, this being proposed in order to their deliverance from this terrible famine; partly, because the urgency of the present distress made him willing to try all means to remove it; partly, from a curiosity of seeing some extraordinary events; and principally, because God inclined his heart to close with it.

Poole: 1Ki 18:21

How long halt ye between two opinions? why do you not make straight paths with your feet? as the phrase is, Heb 12:13 ; why do you walk so lamely and unevenly, being so unsteady in your opinions and practices, and doubting whether it is better to worship God or Baal?

If the Lord be God whom you pretend to worship in the calves, 2Ki 10:16,31 : compare Exo 32:4 .

Follow him worship him, and him only, and that in such place and manner as he hath commanded you, and not by the calves.

But if Baal if Baal can prove himself to be the true God.

The people answered him not a word being convinced of the reasonableness of his proposition; taught by experience that Jehovah had sent this judgment, and that Baal could not remove it, which had staggered them in their opinion about Baal; yet not daring to disown Baal, for fear of the displeasure of the king, then present.

Poole: 1Ki 18:22

I only remain to wit, here present, publicly to own and plead the cause of God; for he opposeth himself only to Baal’ s four’ hundred and fifty prophets, because they only were present; the prophets of the groves being, it seems, not permitted by Jezebel (through her pride, or obstinacy, or care and kindness to them) to go thither. See 1Ki 22:6 . As for the other prophets of the Lord, many of them were slain by Ahab or Jezebel, others banished, or hid in caves.

Poole: 1Ki 18:23

He attempts the decision of this controversy, not by God’ s word, which was either rejected, or despised, or grossly neglected by the generality of that people; but by a miracle, to which all that had common sense must needs submit.

Let them choose one bullock for themselves which they judge best and fittest for their purpose.

Poole: 1Ki 18:24

That answereth by fire i.e. that shall consume the sacrifice by fire sent from heaven; which the people knew the true God used to do, as Gen 4:4 Jud 6:21 13:20 .

All the people even the Baalites themselves; partly because they could not without great reproach to themselves and Baal refuse so equal a motion; and partly because they were confident of Baal’ s power and divinity, having probably had some experiments of supernatural and prodigious events done in the worship of Baal by God’ s just and wise permission, for the hardening of that apostatical and wicked people in their idolatry; as God hath in several ages for the like reason suffered lying wonders to be wrought by the devil, whom they worshipped in and by their idols.

Poole: 1Ki 18:25

Ye are many and I am willing to give you the precedency. This he did, partly because if he had first offered, and God had answered by fire, as he knew that he would do, Baal’ s priests would have been discouraged, and upon some excuse (which would easily be accepted in regard of the king’ s authority, and the favour which they had with the people) would have desisted from making the trial on their part; and partly because the disappointment of the priests of Baal, of which he was well assured, would notably prepare the way for the people’ s more diligent attention unto his words and actions, and cause them to entertain the prophet’ s good success with more admiration and affection; and this coming last, would leave the greater impression and relish upon their hearts. And this they accepted, be cause they might think, that if Baal did answer them first, which they presumed he would, the people would be so confirmed and heightened in their opinion of Baal, that they by the king’ s assistance might murder Elijah before he came to his experiment.

Poole: 1Ki 18:26

They took the bullock which was given them which being chosen by them, 1Ki 18:25 , was now put into their hands by those who had the beasts in their custody, till they were taken away for sacrifice.

They dressed it cut it in pieces, and laid the parts in or upon the wood.

From morning from the time of the morning sacrifice; which advantage Elijah suffered them to take for their sacrifice.

Upon the altar or, over the altar ; which might easily be done, the altar being low, and suddenly made for the present use. Or rather, beside (as the Hebrew (al) oft signifies) the altar ; or, before it. They used some superstitious, unusual, and disorderly gestures, either pretending to be acted by the spirit of their god, and to be in a kind of holy rage, and religious ecstasy; or in way of devotion to their god; which they might borrow from the practice of their progenitors, who, amongst other things, used dancing in God’ s service and presence, as Exo 15:20 32:19 Jud 21:21 2Sa 6:14 .

Which was made Heb. which he made ; either, first, Elijah; which some think was already made, though the making of it be not mentioned till afterwards, 1Ki 18:31 , and that it was their design, by leaping upon his altar, to overthrow it. Or rather, secondly, Ahab on their behalf; or any other person; that being only a Hebraism, the third person active being put for the passive verb, as our translators well render it.

Poole: 1Ki 18:27

At noon when they had long tried all means in vain.

Elijah mocked them derided them and their gods, which were indeed, and had now proved themselves to be, ridiculous and contemptible things. By this example we see that all jesting is not unlawful, but only that which intrencheth upon piety and good manners. See Poole "Eph 5:4" .

Either he is talking, or he is pursuing, or he is in a journey he is employed about some other business, and hath not leisure to mind you; for being a god of a small and narrow understanding, he cannot mind two things at once, and you are immodest and unreasonable to expect it from him.

Poole: 1Ki 18:28

They cried aloud as if Elijah had spoken the truth, and their god needed rousing.

Cut themselves mingling their own blood with their sacrifices; as knowing by experience, that nothing was more acceptable to their Baal (which was indeed the devil) than human blood, and hoping hereby to move their god to pity and help them. And this indeed was the practice of divers heathens in the worship of their false gods, as is manifest both from Scripture, as Lev 19:28 Deu 14:1 1Ki 18:28 , and from the express testimonies of Plutarch, Lucian, Apuleius, and many others.

Poole: 1Ki 18:29

They prophesied i. e. praised, and prayed unto, and worshipped their god; for so the word prophesying is used, 1Sa 10:10 19:20 1Ch 25:2,3 Mt 7:22 1Co 11:4 14:5,6 , &c.

Of the evening sacrifice Heb. of the sacrifice ; which being here opposed to the time of their offering, which was the morning, 1Ki 18:26 , must needs be meant of the evening sacrifice; of which see Exo 29:39 , &c.; which is called the sacrifice , by way of eminency, because it was more solemn, and public, and frequented than the morning sacrifice; of which divers reasons may be given. See Exo 12:6 Psa 141:2 Act 3:1 .

Nor any that regarded Heb. there was no attention ; either, first, Of their god, who was so far from answering, that he did not mind any of their words and actions. Or, secondly, Of the people, who were now tired out with so long attention and expectation; and therefore more readily deserted them, and approached to Elijah and his altar, at his call, 1Ki 18:30 .

Poole: 1Ki 18:30

Come near unto me come away from these impudent deceivers to me, and expect from me what satisfaction you desire.

He repaired the altar which by the people’ s help was quickly done; the materials being all ready, and very slightly put together, only for the present occasion.

The altar of the Lord which had been built there by some of their ancestors for the offering of sacrifice to the God of Israel, which was frequently done in high places, of which this was none of the least eminent ones; but being for some time neglected, it needed reparations.

That was broken down either, first, By the priests of Baal at this time, who leaped upon it to that end; of which See Poole "1Ki 18:26" . Or rather, secondly, By some of the Baalites, out of their enmity to the true God, whose temple, because they could not reach, they showed their malignity in destroying his altars, 1Ki 19:14 .

Poole: 1Ki 18:31

This he did, partly, to renew the covenant between God and all the tribes, as Moses did, Exo 24:4 ; partly, to show that he prayed and acted in the name and for the service of the God of all the patriarchs, and of all the tribes of Israel, and for their good; and partly, to teach the people, that though the tribes were divided as to their civil government, they ought all to be united in the worship of the same God, and in the same religion.

Unto whom the word of the Lord came which Jacob was graciously answered by God when he prayed to him, and was honoured with the glorious title of Israel, which noted his prevalency with God and men. And I, calling upon the same God, doubt not of a like gracious answer; and if ever you mean to have your prayers granted, you must not seek to Baal for it, who, as you now see, neither hears nor regards his most devout worshippers; but unto the God of Jacob; and if you would recover the honour which was once conferred upon Jacob, and continued a long time to his posterity, you must return to that God from whom you are revolted.

Poole: 1Ki 18:32

With the assistance of the people, who readily yielded their helping hand,

he built an altar which, though generally forbidden, he might do, because he did it by the command and suggestion of God, who can dispense with his own laws, and upon apparent and urgent necessity, and for a work of great mercy, (to which even by God’ s command the ceremonial laws must give place, Hos 6:6 Mar 2:27 ) even for the conversion of the Israelites, whom it was impossible to bring to the altar of Jerusalem at this time.

In the name of the Lord by the authority of God, and for his worship.

Two measures i.e. two third parts of an ephah; which shows that the trench was of a competent largeness.

Poole: 1Ki 18:33

Fill four barrels with water which they could quickly fetch, either from the river Kishon; or if that was dried up, from the sea; both which were at the foot of the mountain. See Jer 46:18 .

Pour it on the burnt-sacrifice and on the wood: this he did, to make the miracle more glorious, and more unquestionable, and so more successful.

Poole: 1Ki 18:36

At the time of the offering of the evening sacrifice which time he chose, that he might unite his prayers with the prayers of the godly Jews at Jerusalem, who at that time assembled together to pray, Act 3:1 .

That I have done all these things brought this famine, gathered the people hither, and done what I have done, or am doing here. At thy word; not in compliance with my own passions, but in obedience to thy command, as thy agent and minister. For that action of shutting up heaven, and that of killing the priests of Baal, must needs expose him to great envy and reproach; which made this public vindication necessary, as it was also effectual, being witnessed from heaven.

Poole: 1Ki 18:37

That thou hast turned their heart that they may feel so powerful and sudden a change in their hearts, that they may know it is thy work, and the effect of thy grace to them, and in them. Or, when thou hast turned , &c., or, because thou , &c. So the particle vau is oft used; and the sense is, That they may know thee to be the true God, by the effects of thy Divine power, in converting their hearts, and that in so miraculous a way, and in answer to my prayers.

Back again unto thee , from whom they have revolted.

Poole: 1Ki 18:39

They fell on their faces in way of acknowledgment and adoration of the true God.

He is the God he alone; and Baal is a dull and senseless idol. And they double the words, to note their abundant satisfaction and assurance of the truth of their assertion.

Poole: 1Ki 18:40

Elijah said unto them he takes the opportunity, whilst the people’ s hearts were warm with the fresh sense of this great miracle.

Elijah brought them down to the brook Kishon that their blood might be poured into that river, and thence conveyed into the sea, and might not defile the holy land.

Slew them there

Quest. How could Elijah do this, seeing he was but a private person?

Answ First, he had no doubt the consent of all the heads of the people, who were there assembled; and of the king too, who durst not resist the universal torrent, and could not deny that they were impostors, and worthy of death; and probably was by the prophet assured of rain when this was done.

Answ Secondly, As these idolatrous priests were manifestly under a sentence of death, passed upon such by the sovereign Lord of life and death, De 13 De 17 ; so Elijah had sufficient authority to execute it, as being a prophet, and an extraordinary minister of God’ s vengeance against sinners, now especially when the magistrate so grossly neglected his duty therein.

Poole: 1Ki 18:41

Get thee up from the river where the king and he had been present at the slaughter of Baal’ s priests, to thy tent; which probably was pitched on the side of Carmel.

Eat and drink take comfort, and refresh thyself; for neither the king nor any of the people could have any leisure to eat, being wholly intent upon the decision of the great controversy.

There is a sound of abundance of rain the rain is as certainly and speedily coming, as if I did actually see it, or hear the noise which it makes. God’ s wrath is now appeased, and thou shalt have no cause to repent of this day’ s work.

Poole: 1Ki 18:42

Elijah went up to the top of Carmel where he might secretly and ardently pour out his prayers unto God; and whence he might look towards the sea, and discern when the rain was coming.

Put his face between his knees he either sat, or rather kneeled upon his knees, and then cast down his face to the ground between his knees; either in token of profound reverence and humility, or out of fervency of spirit, which oft disposeth men to uncouth gestures, which at other times, or in other men, would be ridiculous; but in them, and in that case, are usual and allowed: or, that turning away his eyes from all outward objects, he might be more intent and earnest upon his work, or pray to God without distraction.

Poole: 1Ki 18:43

Go up now whilst I continue praying.

Look toward the sea whence clouds and vapours usually arise. Elijah desired to have timely notice of the very first appearance and signification of rain, not out of vanity or ambition, but that Ahab and the people might know that it was obtained from Jehovah by the prophet’ s prayers, and thereby be confirmed in the true religion.

Go again seven times let us not be dejected for some disappointments, but continue to wait upon God, who will answer me, and that speedily.

Poole: 1Ki 18:45

Not that in Judah, Jos 15:56 , but another city in the border of Issachar and Manasseh, Jos 19:18 .

Haydock: 1Ki 18:1

Call ye. He does not order them to invoke idols; but challenges them to prove their divinity, if they can. ---

By fire. On such trying occasions, it is not tempting God to ask for a miracle. God had given this proof of fire repeatedly, Genesis xv. 17., Leviticus ix. 24., and 2 Paralipomenon vii. 1. He will restrain the devil's power, to confirm the truth, Mark xvi. 20. (Worthington)

Haydock: 1Ki 18:1

Year of his sojourning at Sarephta. As other six months elapsed before the drought was removed, it is probable that Elias had spent them at Carith, James v. 17. (Calmet) ---

Earth. God is pleased to withdraw his chastisement, though the guilty were not yet reclaimed. (Salien)

Haydock: 1Ki 18:2

Samaria, and the vicinity. The people could procure corn from a distance. But Achab is solicitous to find grass, ver. 5.

Haydock: 1Ki 18:3

Abdias. Some suppose that he was the fourth of the minor prophets, or the husband of the Sunamitess, (4 Kings iv.) or the third of the captains, who were ordered by Ochozias to seize Elias, 4 Kings i. 13. (Tirinus) ---

But this is uncertain. He took care of the persecuted prophets, (ver. 4, 13.) judging it better to obey God than man. (Calmet)

Haydock: 1Ki 18:6

Himself. So Providence ordered it, that the prophet might declare his sentiments to him freely. (Haydock) ---

Achab would go in person, another way, that he might not be imposed upon. He was more solicitous for his cattle than for his subjects. (Menochius)

Haydock: 1Ki 18:7

Face, to shew him a religious veneration, due to the servant of God. (Worthington)

Haydock: 1Ki 18:9

Kill me, as an impostor, or an accomplice of thy escape, if afterwards thou shouldst disappear, ver. 12. (Calmet)

Haydock: 1Ki 18:10

An oath of every kingdom, adjuring all his neighbours to tell if they knew any thing about Elias. (Haydock) ---

Achab wished to make him restore rain, or to punish him for the refusal. (Calmet) ---

How stupid he must have been, not to perceive that God was punishing him! (Haydock) ---

Elias must have kept himself very retired, not to be discovered at Sarephta, which was so near, (Calmet) and where Jezabel's father reigned. But God could render him invisible, even upon the high road, when he went thither. (Haydock)

Haydock: 1Ki 18:12

Spirit. Abdias supposed that the prophet had been transported to some unknown country, (Calmet) as he was afterwards to paradise. His disciples imagined, by a violent wind, 4 Kings ii. 16. (Haydock) ---

Thus the spirit of the Lord took away Philip, (Acts viii. 39,) and conducted Jesus into the desert, Matthew iv. 1., and Mark i. 12. (Calmet) ---

Infancy. This he mentions, that the prophet might take pity on him. (Menochius)

Haydock: 1Ki 18:13

A hundred. Hence we may judge how numerous they were. These prophets were not perhaps all inspired: but they had such at their head; and spent their time in working and in the divine praises. They were the salt and light of the earth, the pillars of the true religion, against whom Jezabel bent all her fury, during the first years of the drought. (Calmet)

Haydock: 1Ki 18:14

Kill me. He had expressed this fear twice before. Elias perceiving how much he was agitated, confirmed him with an oath. (Haydock)

Haydock: 1Ki 18:16

Meet Elias, out of respect, (Abulensis) or rather to upbraid him.

Haydock: 1Ki 18:17

Troublest Israel? Thus the wicked esteem those disturbers of the public repose, who will not suffer them to go on in their wickedness unmolested. Thus the Jews complain of Jesus Christ, Luke xxiii. 5. Such a war is better than a false peace: and Achab, in fact, proclaims the praise of Elias, who strove by easy means to make the people open their eyes and return to their God. (Calmet)

Haydock: 1Ki 18:18

House. Your impiety has brought on this scourge. I only denounced it. (Salien)

Haydock: 1Ki 18:19

Fifty, attached to Baal, and fed by the king; while the prophets of the groves, or of Astarte, lived at the queen's expense. They imitated the lives of the true prophets, to delude the people. ---

Carmel was long after famous fo the worship of Apollo, who was the same with Baal, or the sun, Josue xix. 26. (Calmet) ---

No mention is made of rain: but it was understood that it would be given, when the people should assemble to hear God's determination. (Menochius) ---

Achab durst not therefore refuse to convoke them. (Haydock)

Haydock: 1Ki 18:21

Sides: sometimes adoring God; at other times the devil. (Calmet) ---

Such an expostulation ought to be made to those who are indifferent about religion. (Worthington) ---

You cannot serve two masters. (Calmet) ---

They wished to unite the service of both, foolishly supposing that there might be many gods; as some, at present assert that many religions may be pleasing to heaven. (Haydock) ---

A word, not knowing the drift of his proposal. But, as they might perhaps rely that they considered Baal also as a god, Elias puts this to the test of a miracle; being convinced that God would never suffer the devils to prevail on this occasion. (Salien) ---

They might otherwise have brought down fire, as they will do in the days of Antichrist, Apocalypse xiii. 13. (Menochius)

Haydock: 1Ki 18:22

I. Hebrew repeats "I," to make the contrast more striking. Elias alone was present, in this assembly, as the prophet of the Lord. (Haydock) ---

He knew that Abdias had preserved 100: but they were concealed. ---

Men. The other 400 of Jezabel did not appear.

Haydock: 1Ki 18:26

That they. Hebrew, "which he (Achaz) had made;" (Calmet) or, "which was made." (Haydock) ---

The altar of Elias was erected afterwards, ver. 30. The prophets of Baal acted in a foolish manner, (Calmet) as if in jest, but really despairing of success. (Haydock) ---

The pagans were accustomed to dance around their altars: ---

Pingues spatiatur ad aras. (Virgil, Æneid iv.) ---

and some would translate, "near the altar." We might apply to these prophets, the verses of Horace:--- Dedit risusque jocosque,

Dum, flamma sine, thura liquescere limine sacro

Persuadere cupit: credat Judæus Apella

Non ego. (Sat. i. 5.)

Haydock: 1Ki 18:27

Talking to some of his prophets, (Calmet) or in deep contemplation. (Montanus) ---

An inn. Septuagint, "giving oracles;" or, "he is pursuing." (Pagnin)

Haydock: 1Ki 18:28

Blood. Strange infatuation! which has nevertheless prevailed in many pagan mysteries and countries. Thus were Bellona, Cybele, the Syrian goddess, &c., honoured and appeased. (Calmet) ---

God prohibits this fury, Deuteronomy xiv. 1. The devil always endeavours to destroy or to injure man. (Menochius)"Ipsa bipenne suos cædit violenta lacertos,

Sanguineque effuso spargit inepta deam." (Tebullus)

Haydock: 1Ki 18:29

Prophesying, "acting like fools;" (Chaldean) performing their superstitious rites, and singing the praises of their god, &c. (Calmet) ---

Sacrifice, by Elias, who had assigned all the morning to Baal's prophets. Perhaps he waited till the time of the evening sacrifice, Exodus xxix. 38. (Menochius)

Haydock: 1Ki 18:30

Down, by the false prophets, whose fury the people now repressed. (Tirinus) ---

The altar might have been erected, under the judges, lawfully. (Calmet)

Haydock: 1Ki 18:31

Twelve stones, (as [in] Exodus xxiv., &c.) intimating that he acted in the name of all; (Menochius) and in order that all Israel might return with one heart to the service of God. (Haydock) ---

The prophet did not follow his own spirit in erecting this altar. (Calmet)

Haydock: 1Ki 18:32

Furrows. Hebrew, "of two (sathayim) measures of seed." These furrows Elias filled with water, to impede the natural activity of fire, and to shew the miracle in a more striking light; (Haydock) as also to convince all that there was no deceit. An author quoted, under the name of St. Chrysostom, says that the pagans had sometimes subterraneous passages, by which they kindled the wood on the altar, as if by miracle, ita ut multi decepti ignem illum cœlestem esse existiment. (ap. Surium iv.)

Haydock: 1Ki 18:34

Time. So that the wood was less disposed to catch fire. (Menochius)

Haydock: 1Ki 18:37

Again. This effect he hoped for from the miracle.

Haydock: 1Ki 18:38

Trench, as if it had been of an inflammable nature. Julian himself was forced to acknowledge this miracle. "This, says he, once happened under Moses, and, a long while after, again under Elias, the Thesbite."

Haydock: 1Ki 18:40

Cison, at the foot of Carmel. (Adrichomius) ---

Achab durst not protect his prophets, being confounded by the evidence of the miracle, (Menochius) and the unanimity of the people's cry. (Haydock) ---

Killed them, by God's inspiration, (Calmet) as impostors, who had deluded the people, and were worthy of death.

Haydock: 1Ki 18:41

Sound. It will as surely come, as if you heard it falling. (Haydock)

Haydock: 1Ki 18:42

Knees, in fervent and humble prayer. God made his servant wait some time before he granted his request, that he might not give way to vanity. The people were not present, so that there was no danger of their being scandalized. (Menochius)

Haydock: 1Ki 18:44

Sea, the Mediterranean, which could be seen from Carmel. (Haydock) ---

Hence the rain commonly came in that country, Luke xii. 54.

Haydock: 1Ki 18:45

Jezrahel, where Achab had a palace, chap. xxi. 1. (Calmet) ---

He stopped for shelter, as he had not time to reach Samaria. (Menochius)

Gill: 1Ki 18:1

And it came to pass after many days,.... When two years and more were gone from the time the drought and famine began; or rather from the time of the prophets departure to the brook Cherith, which might be six months after the famine began:

that the word of the Lord came to Elijah in the third year; of his absence from Ahab:

saying, go show thyself unto Ahab; whom he had not seen so long, and who had been seeking for him, but to no purpose:

and I will send rain upon the earth; the term of three years and six months being almost expired, see Jam 5:17.

Gill: 1Ki 18:2

And Elijah went to show himself unto Ahab,.... Which showed his cheerful and ready obedience to the will of God, and his great courage and magnanimity, to face a king enraged against him, and that sought his life:

and there was a sore famine in Samaria; the metropolis of the kingdom, where Ahab kept his court, and therefore must be sensible of it, and bore the greater indignation against the prophet who had foretold it.

Gill: 1Ki 18:3

And Ahab called Obadiah, which was the governor of his house,.... Perhaps his steward: the Jews ^m take him to be Obadiah the prophet, who wrote the small prophecy that goes by his name:

(now Obadiah feared the Lord greatly:) who, though he did not go up to Jerusalem to worship, which ceremonial service was dispensed with in him, yet he did not worship the calves, nor Baal, but served the Lord in a spiritual manner.

Gill: 1Ki 18:4

For it was so, when Jezebel cut off the prophets of the Lord,.... Or slew them, as the Targum; put them to death some way or another; such as were brought up in the schools of the prophets, trained up in religious exercises, and instructed others therein:

that Obadiah took one hundred prophets, and hid them by fifty in a cave; fifty in one cave and fifty in another; for there were large caves in the land of Israel capable of holding such a number, and many more, see 1Sa 22:1 and fed them with bread and water; which in this time of famine were very acceptable; though these may be put for all the necessaries of life.

Gill: 1Ki 18:5

And Ahab said unto Obadiah, go into the land, unto all fountains of water, and unto all brooks,.... To observe in what condition they were, and the places adjoining to them, the meadows and valleys:

peradventure we may find grass to save the horses and mules alive; particularly those which belonged to the king's stables, to find provisions for which it was found difficult:

that we lose not all the beasts; many of them, doubtless, were lost through the drought already, and there was great danger of the rest, and so, in time, of there being none to procreate and preserve their species, and to prevent which Ahab proposed to take this method.

Gill: 1Ki 18:6

So they divided the land between them, to pass through it,.... And one took one part, and the other the other part:

Ahab went one way by himself, and Obadiah went another way by himself; Ahab not caring to trust any but Obadiah, who he knew was a faithful man, lest they should be bribed by those that had grass not to discover it.

Gill: 1Ki 18:7

And as Obadiah was in the way,.... In his district, making his observations:

behold, Elijah met him: where is not said; but he was, no doubt, upon the road from Zarephath to Samaria:

and he knew him that is, Obadiah knew Elijah, having seen him at Ahab's court before he absconded:

and fell on his face, and said, art thou that my lord Elijah? thus doing him honour and reverence both by words and gesture, as being an extraordinary prophet of the Lord.

Gill: 1Ki 18:8

And he answered him, I am,.... He did not desire to be concealed, his orders were to show and make himself known to Ahab, and Obadiah was one of his domestic servants:

go tell thy lord, behold, Elijah is here; in such a place, ready to face him at any time. Elijah, by calling Ahab the lord of Obadiah, as he tacitly reproves him for calling him lord, shows reverence to Ahab as a king, and yet that he was fearless of him, as he was the prophet and ambassador of the Lord of hosts to him.

Gill: 1Ki 18:9

And he said, what have I sinned,.... Or in what have I offended God or his prophet, that revenge should be taken on me in this way:

that thou wouldest deliver thy servant into the hand of Ahab to slay me? for that he supposed would be the consequence of it, as he argues and more plainly expresses his sense in the following words.

Gill: 1Ki 18:10

As the Lord thy God liveth,.... Which is the form of an oath he thought fit to make, to ascertain the truth of what he was about to say:

there is no nation or kingdom, whither my lord hath not sent to seek thee; which is either an hyperbolical expression, signifying he had sought for him in many places, and in every place he could think of; or it must be understood either of the ten tribes, which were as so many nations and kingdoms as they had been; or were more in the times of the Canaanites; or of the nations round about, that were in alliance with or tributary to the king of Israel:

and when they said, he is not there, he took an oath of the kingdom and nation that they found thee not; which he might exact of his own subjects, but could not of other nations, unless they were free to it of themselves; or he might take it of their ambassadors or merchants that came into his land, of whom he inquired, and adjured them to tell him the truth.

Gill: 1Ki 18:11

And now thou sayest, go tell thy lord, behold, Elijah is here. Which, if I should not be able to make good, would be of fatal consequence to me; and that it is plain he feared, by what he next says.

Gill: 1Ki 18:12

And it shall come to pass, as soon as I am gone from thee, that the Spirit of the Lord shall carry thee whither I know not,.... This he supposed might possibly, and very probably, be the case, since small raptures might have been already, and known to Obadiah, as there were afterwards, see 2Ki 2:16, and then he should not know where he was, nor be able to direct his master where to find him:

and so when I come and tell Ahab, and he cannot find thee, he shall slay me; for telling him a lie, and deceiving and mocking him; or for not seizing on Elijah, and bringing him, when he knew he was so desirous of getting him into his hands:

but I thy servant fear the Lord from my youth; and therefore did not deserve to be treated after this manner, having been an early and conscientious worshipper of the true God.

Gill: 1Ki 18:13

Was it not told my lord what I did when Jezebel slew the prophets of the Lord? how I hid one hundred men of the Lord's prophets by fifty in a cave, and fed them with bread and water? See Gill on 1Ki 18:4, this he said not in a way of ostentation, but to show that it would be very ungenerous and ungrateful, as well as impolitic, to sacrifice such a friend at court to the Lord's prophets as he had been, and might still continue to be.

Gill: 1Ki 18:14

And now thou sayest, go tell my lord, behold, Elijah is here: and he shall slay me. That is, should he carry such a message to him, and Elijah should be removed elsewhere, and not to be found.

Gill: 1Ki 18:15

And Elijah said, as the Lord of hosts liveth, before whom I stand,.... In whose presence he was, and whose prophet and minister he was; he takes this oath, to assure Obadiah that he would certainly be upon the spot, or to be found, and not expose him to any danger:

I will surely show myself unto him today; he was determined at all events to present himself to him that day.

Gill: 1Ki 18:16

So Obadiah went to meet Ahab, and told him,.... That Elijah was in such a place, and had desired him to inform him of it, and was ready to appear before him that day wherever he pleased; for upon the prophet's oath Obadiah was entirely satisfied, and was in no fear of delivering the message:

and Ahab went to meet Elijah; though perhaps the bold message of the prophet might make him fear he had something to say to him not very agreeable.

Gill: 1Ki 18:17

And it came to pass when Ahab saw Elijah,.... As soon as he came up to him, and knew who he was; Abarbinel thinks, because his hair was grown so long that Ahab did not know him certainly, and therefore put the following question:

that Ahab said unto him, art thou he that troubleth Israel? by opposing the religion of Baal, which prevailed among them; but chiefly rain being withheld from them according to his word, and at his prayer.

Gill: 1Ki 18:18

And he answered,.... That is, Elijah, with great boldness and undaunted courage, not fearing the face of the king, being sent to show himself to him in the name of the King of kings:

I have not troubled Israel, but thou and thy father's house; they, by their sins, were the cause of all the troubles, those sore evil and sad calamities that were upon them:

in that ye have forsaken the commandments of the Lord: to have no other gods before him, and not to make images, and worship them, which they had done:

and thou hast followed Baalim; the several Baals, the Sun, moon, and stars, the whole host of heaven, worshipped under this name; or, not content with the Phoenician Baal, or Baal of the Zidonians, followed others, see Jdg 2:11.

Gill: 1Ki 18:19

Now therefore send, and gather to me all Israel unto Mount Carmel..... No doubt but more discourse passed between Ahab and Elijah, though not recorded, before he made this motion to him; it is very probable, that after some dispute between them, who was the true God, and about idolatry, as the cause of want of rain, Elijah proposed to the king what he afterwards did to the people, to which he could not object; and being desirous of gratifying his curiosity, and especially of having rain, which the prophet might promise him in the issue of this affair, he agreed unto it; and therefore Elijah desired that all Israel might be convened, that it might be openly and publicly done, and to the conviction and reformation of them, which was what was chiefly designed; and he chose Carmel, a mountain in the tribe of Issachar, well situated for the people that came from all parts; and the rather this than Samaria, that he might meet with no obstruction from Jezebel, and from whence: he might be able to see the rain when coming, as he did. Of this mountain; see Gill on Jer 46:18, to which may be added, the description of it by Mr. Sandys ⁿ.

"Mount Carmel stretcheth from east to west, and hath its uttermost basis washed with the sea; steepest towards the north, and of an indifferent altitude; rich in vines and olives when farmed, and abounding with several sorts of fruits and herbs, both medicinal and fragrant, though now much overgrown with woods and shrubs of sweet savour.''

From the following solemn transaction at it, it seems in later times, to have become sacred, and was very venerable with the Heathens; from this mountain, a deity with them had the name of Carmel, and was worshipped here, without an image or a temple, only had an altar erected for it, in imitation of the God of Israel, worshipped here in like manner; here Vespasian sacrificed to this deity, assisted by the priest of it, Basilides, as Tacitus ^o relates; Suetonius ^p also makes mention of this deity, and of Vespasian's consulting its oracle, which gave him hopes of obtaining the empire; and from hence, in Popish times, there were an order of friars called Carmelites, instituted in the year 1180, pretending to be the successors of the children of the prophets Elijah left there:

and the prophets of Baal four hundred and fifty; who are supposed to be dispersed in the various parts of the kingdom, to teach and practise the worship of Baal, and encourage and spread it in the nation:

and the prophets of the groves four hundred, which eat at Jezebel's table; for it seems there were now more groves than that one Ahab first made, 1Ki 16:33, for which such numbers were appointed to attend, and which, perhaps, were near Samaria, since they ate at Jezebel's table, and were a sort of domestic chaplains of her's. "Asheroth", we render "groves", the learned Selden ^q takes to be Ashtoreth, or Ashtareth, or Astarte, the goddess of the Zidonians, for whom, and so for these prophets, Jezebel might have a peculiar respect, see 1Ki 11:5.

Gill: 1Ki 18:20

So Ahab sent unto all the children of Israel,.... By messengers, requiring their attendance at Mount Carmel at such a time, at least their chief and principal men:

and gathered the prophets together unto Mount Carmel; the four hundred and fifty prophets of Baal, but not the four hundred prophets of the groves; for of them we have no account afterwards, only of the former; it may be they were not at the command of Ahab, only of Jezebel, at whose table they ate, who would not suffer them to go.

Gill: 1Ki 18:21

And Elijah came unto all the people,.... Assembled at Mount Carmel:

and said, how long halt ye between two opinions? sometimes inclining to the one, and sometimes to the other: as a lame man in walking, his body moves sometimes to one side, and sometimes to another; or "leap ye upon two branches" ^r, like a bird that leaps or hops from one branch to another, and never settles long; or rather it denotes the confusion of their thoughts, being like branches of trees twisted and implicated; thus upbraiding them with their inconstancy and fickleness; what their two opinions were, may be learnt from the next clause:

if the Lord be God, follow him: but if Baal, then follow him; for there is but one God, one infinite, immense, and incomprehensible being; one that is omnipotent, all sufficient, good, and perfect; there cannot be more, and therefore but one to be followed, served, and worshipped:

and the people answered him not a word: through conviction and confusion, his reasoning being unanswerable; or not knowing which to choose at present; or fearing they should be drawn into a snare, should they name any; either incur the displeasure of the king, who was for Baal, or of the prophet, who was for the Lord, at whose word rain was withheld, and might be given, which they were desirous of.

Gill: 1Ki 18:22

Then said Elijah unto the people, I, even I only remain a prophet of the Lord,.... At least as he thought, all the rest being slain, as he supposed; however there were none present but himself:

but Baal's prophets are four hundred and fifty men; which were very great odds he had to contend with.

Gill: 1Ki 18:23

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.

Gill: 1Ki 18:24

And call ye on the name of your gods,.... The Baalim, the many lords and gods they served:

and I will call on the name of the Lord; the one true Jehovah and God of Israel, whom I serve:

and the God that answereth by fire; by causing fire to come down upon the sacrifice, and consume it:

let him be God; accounted, owned, and acknowledged as the true God, and so afterwards worshipped as such:

and all the people answered and said, it is well spoken; they thought it a very reasonable proposal, a very good method to determine the controversy, and come at the truth, and know who was the true God, and who not.

Gill: 1Ki 18:25

And Elijah said unto the prophets of Baal,.... Who agreed to this proposal, though not expressed; or they signified it by their silence. Ben Gersom thinks they agreed to it, because that, according to their belief, Baal was Mars, and in the sign of Aries, one of the fiery planets, and therefore fancied he could send down fire on their sacrifice; but Abarbinel is of opinion that it was the sun they worshipped, under the name of Baal, the great luminary which presides over the element of fire, and therefore had power to cause it to descend; and if not, they agreed to it, he thinks, for three reasons; one was necessity, they could not refuse, after the people had approved of it, lest they should rise upon them, and stone them; and another was, that Elijah proposed to offer without the temple, contrary to the law of his God, and therefore concluded he would not answer him by fire, and so they should be upon a par with him; and the third was, that they thought they should offer their bullocks together, so that, if fire descended, it would come upon them both, and then the dispute would be, whether his God, or their god, sent it; and so no proof could be made who was God, nor the matter in controversy decided:

choose you one bullock for yourselves, and dress it first; for ye are many; therefore in civility to them gave the choice of the bullock and the altar first, he being one and they many:

and call on the name of your gods, but put no fire under; under the wood on which was the sacrifice cut in pieces; and when they had so done, then they were to call on their gods to cause fire to descend upon it.

Gill: 1Ki 18:26

And they took the bullock which was given them,.... By such of them as made the choice:

and they dressed it; slew it, and cut it in pieces, and laid it on the wood, but put no fire under it:

and called on the name of Baal, from morning even until noon, saying, O Baal, hear us; and send fire down on the sacrifice; and if the sun was their Baal, they might hope, as the heat he gradually diffused was at its height at noon, that some flashes of fire would proceed from it to consume their sacrifice; but after, their hope was turned into despair, they became and acted like madmen:

but there was no voice, nor any that answered; by word, or by sending down fire as they desired:

and they leapt upon the altar which was made; not by Elijah, but by themselves, either now or heretofore, and where they had formerly sacrificed; and they danced about it, and leaped on it, either according to a custom used by them; such as the Salii, the priests of Mars, used, so called from their leaping, because they did their sacred things leaping, and went about their altars capering and leaping ^s; or rather they were mad on it, as the Targum renders it, and acted like madmen, as if they were agitated by a prophetic fury and frenzy.

Gill: 1Ki 18:27

And it came to pass at noon,.... When they had been from the time of the morning sacrifice until now invoking their deity to no purpose:

that Elijah mocked them; he jeered and bantered them:

and said, cry aloud; your god does not hear you; perhaps, if you raise your voice higher, he may;

for he is a god; according to your esteem of him, and, if so, he surely may hear you: unless

either he is talking; with others about matters of moment and importance, who are waiting on him with their applications to him; or he is in meditation; in a deep study upon some things difficult to be resolved:

or he is pursuing; his studies, or his pleasures, or his enemies, to overtake them; or he is employed on business ^t:

or he is in a journey; gone to visit his friends, or some parts of his dominions; so Homer ^u represents Jupiter gone to pay a visit to the Ethiopians, and as yesterday gone to a feast, and all the gods following him, from whence he would not return until twelve days; and in like manner Lucian ^w speaks of the gods, mocking at them:

or, peradventure he sleepeth, and must be awaked; with a loud crying to him: it being now noon, Abarbinel thinks this refers to a custom of sleeping after dinner; Homer ^x also speaks of the sleep of the gods, and which used to be at noon; and therefore the worshippers of Baal ceased then to call upon him; and it is said ^y, the Heathens feared to go into the temples of their gods at noon, lest they should disturb them; but such is not the true God, the God of Israel, he neither slumbers nor sleeps, Psa 121:4.

Gill: 1Ki 18:28

And they cried aloud,.... Trying to make him hear, if possible:

and cut themselves after their manner with knives and lancets, till the blood gushed out upon them; so the priests of Heathen deities used to slash themselves on their shoulders, arms, and thighs, in their devotions to them, as many writers observe ^z, fancying their gods were delighted with human blood; particularly the priests of Bellona ^a, and the worshippers of the Syrian goddess ^b, and of the Egyptian Isis ^c.

Gill: 1Ki 18:29

And it came to pass when midday was past,.... And nothing done, no fire descended:

and they prophesied until the time of the offering of the evening sacrifice; continued praying to Baal, and singing his praises, but all to no purpose; or they behaved like madmen, as the Targum; thus they went on until it was time to offer the evening sacrifice; so that they had no interruption in their service, and had all the time they could desire to have to importune their god to do the favour for them they requested:

that there was neither voice, nor any to answer, nor any that regarded; no voice was heard that returned them any answer; nor was any answer made by fire, nor any regard shown to their mad gestures, and barbarous actions; and very likely the people also, by this time, paid no regard unto them, perceiving they were not able, by all their cries and methods they took, to obtain an answer.

Gill: 1Ki 18:30

And Elijah said unto all the people, come near unto me,.... And observe what I do, and what will be done at my request:

and all the people came near unto him; left the prophets of Baal to themselves, and took no more notice of them, but attended to what the prophet should say and do:

and he repaired the altar of the Lord that was broken down; which had been set up when high places and altars were allowed of, while the tabernacle was unsettled, and the temple not built; this is supposed to have been erected in the times of the judges; though, according to a tradition of the Jews ^d, it was built by Saul, see 1Sa 15:12 but had been thrown down by the idolatrous Israelites, who demolished such as were erected to the name of the Lord everywhere, and built new ones for their idols, 1Ki 19:10. Benjamin of Tudela ^e says, that on the top of Mount Carmel is now to be seen the place of the altar Elijah repaired, which is four cubits round.

Gill: 1Ki 18:31

And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob,.... Which he might very easily come at from the mountain:

unto whom the word of the Lord came, saying, Israel shall be thy name, which signifies one that has power with God, as Jacob had, when the word came to him to make a change in his name at Penuel, Gen 32:28, and as Elijah hoped and believed he should have at this time, being a prophet, and a worshipper of Israel's God.

Gill: 1Ki 18:32

And with the stones he built an altar in the same of the Lord,.... Whom the twelve tribes had formerly worshipped; and though now divided in their civil state, yet ought to be united in the worship of God:

and he made a trench about the altar, as great as would contain two measures of seed; or two seahs, one of which was the third part of an ephah, and two of them were more than half a bushel; and this trench or ditch round the altar was as broad as such a measure of seed would sow.

Gill: 1Ki 18:33

And he put the wood in order, and cut the bullock in pieces, and laid him on the wood,.... Just in such manner as sacrifices usually were:

and said, fill four barrels with water; either from the brook Kishon, or, if that was dried up, from the sea; for both were near this mountain, and so to be had, though a time of drought:

and pour it on the burnt sacrifice; that which was intended to be one:

and upon the wood: wherewith it was to be burnt, and so made unfit for it; and which would make the miracle appear the greater, when fire came down and consumed it.

Gill: 1Ki 18:34

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.

Gill: 1Ki 18:35

And the water ran round about the altar,.... There being such a large effusion of it on it;

and he filled the trench also with water; which surrounded the altar, so that it seemed impracticable that any fire should kindle upon it; and this gave full proof and demonstration there could be no collusion in this matter.

Gill: 1Ki 18:36

And it came to pass, at the time of the offering of the evening sacrifice,.... Which the people of God at Jerusalem were now attending to:

that Elijah the prophet came near; to the altar he had built, and on which he had laid the sacrifice:

and said; in prayer to God:

Lord God of Abraham, Isaac, and Jacob; the covenant God of the ancestors of his people, though they had now so fully departed from him:

let it be known this day that thou art God in Israel; and that there is no other:

and that I am thy servant; a true worshipper of him, and his faithful prophet and minister:

and that I have done all these things at thy word; restrained rain from the earth for some years past, and now had convened Israel, and the false prophets, together, that by a visible sign from heaven it might be known who was the true God; all which he did not of himself, but by the impulse, direction, and, commandment of the Lord.

Gill: 1Ki 18:37

Hear me, O Lord, hear me;.... Which repetition is made to express his importunity, and the vehement earnest desire of his soul to be heard in such a case, which so much concerned the glory of God; the Targum is,

"receive my prayer, O Lord, concerning the fire, receive my prayer concerning the rain;''

as if the one respected the sending down the fire on the sacrifice, and the other sending rain on the earth; and which sense is followed by other Jewish writers:

that this people may know that thou art the Lord God; and not Baal, or any other idol:

and that thou hast turned their heart back again; from idolatry, to the worship of the true God; though some understand this of God's giving them up to a spirit of error, and suffering them to fall into idolatry, and hardening their hearts, as he did Pharaoh's; but the former sense is best.

Gill: 1Ki 18:38

Then the fire of the Lord fell,.... An extraordinary fire from God out of heaven, as the effects of it show:

and consumed the burnt sacrifice; as it had done in former instances, Lev 9:24, and besides this, which is still more extraordinary,

and the wood, and the stones, and the dust; of the altar, thereby signifying that even such were not to be used any more:

and licked up the water that was in the trench; around the altar, see 1Ki 18:32.

Gill: 1Ki 18:39

And when all the people saw it, they fell on their faces,.... In reverence of God, astonished at the miracle wrought, ashamed of themselves and their sins, particularly their idolatry, that they should turn their backs on the true God, and follow idols:

and they said, the Lord, he is the God, the Lord, he is the God; which acknowledgment of God, as the true God, in opposition to Baal, is repeated, to show their firm belief and strong assurance of it.

Gill: 1Ki 18:40

And Elijah said unto them, take the prophets of Baal,.... The four hundred and fifty that were upon the spot; for the number of the people of Israel, now gathered together, were equal to it; nor was it in Ahab's power to hinder it, and he might himself be so far surprised and convicted as not in the least to object to it:

let not one of them escape: that there might be none of them left to seduce the people any more:

and they took them; laid hold on them, everyone of them:

and Elijah brought them down to the brook Kishon; which ran by the side, and at the bottom of Mount Carmel, into the sea; See Gill on Jdg 4:7, Jdg 5:21.

and slew them there; intimating, that it was owing to the idolatry they led the people into that rain had been withheld, and the brooks were dried up, as this might be; or, as Ben Gersom thinks, that the land might not be defiled with their blood, but be carried down the river after it: these he slew not with his own hand, but by others he gave orders to do it; and this not as a private person, but as an extraordinary minister of God, to execute justice according to his law, Deu 13:1 by which law such false prophets were to die; and the rather he was raised up and spirited for this service, as the supreme magistrate was addicted to idolatry himself.

Gill: 1Ki 18:41

And Elijah said unto Ahab, get thee up,.... From the brook and valley where the execution of the prophets had been made; either up to his chariot, or to the tent or pavilion erected on the side of the mount, where the whole scene of things was transacted;

eat and drink; which he had no leisure for all the day, from the time of the morning sacrifice to the evening sacrifice, which was taken up in attending to the issue of the several sacrifices; but now he is bid to eat and refresh himself, and that in token of joy and gladness, as became him, both for the honour of the true God, which had been abundantly confirmed, and for the near approach of rain, of which he assures him:

for there is a sound of abundance of rain; the wind perhaps began to rise, and blow pretty briskly, which was a sign of it ^f; besides, according to the Tyrian annals ^g, there were loud claps of thunder at this time, at least when the heavens became very black, as in 1Ki 18:45.

Gill: 1Ki 18:42

So Ahab went up to eat and to drink,.... Up to his chariot, as some think, or rather to some place higher than that in which he now was:

and Elijah went up to the top of Carmel; higher still, where he both might be alone, and have the opportunity of observing the clouds gathering, and the rain coming:

and he cast himself down upon the earth, and put his face between his knees; expressive of his humility, and of his earnestness, and vehement desire, and continued importunity, that rain might fall; for this was a posture of prayer he put himself into, and continued in; and it is certain that it was through his prayer that rain came, Jam 5:18 and from hence came the fable of the Grecians concerning Aeacus praying for rain in a time of drought, when it came ^h. So the Chinese writers ⁱ report that at the prayers of their emperor Tangus, after a seven years' drought, great rains fell.

Gill: 1Ki 18:43

And said to his servant,.... Whom some take to be the son of the widow of Sarepta, but he must be too young to be employed in such service as this was:

go up now; still higher on Mount Carmel; than where he was, even to the highest point of it:

look towards the sea: or the west, as the Targum, the Mediterranean sea, which lay to the west of the land of Israel:

and he went up and looked, and he said, there is nothing; there was nothing in the sky, or arising out of the sea, that looked like or foreboded rain:

and he said, go again seven times; till he should see something.

Gill: 1Ki 18:44

And it came to pass at the seventh time that he said, behold there ariseth a little cloud out of the sea, like a man's hand,.... Either about the size or in the form of it; rain water comes out of the sea, and, being strained through the clouds and air, becomes fresh:

and he said, go up: the meaning seems to be, that he should first go down from the mount, and then go up to that part of it where Ahab was:

say unto Ahab, prepare thy chariot; bind or fasten the horses to it, as the phrase seems to signify:

and get thee down; from the mountain where he was, to go to Jezreel, which lay low in a valley:

that the rain stop thee not; on the road, that might be made impassable by it, signifying that such abundance should fall as would make it so.

Gill: 1Ki 18:45

And it came to pass in the mean while,.... That the servant was gone with the message to Ahab, and Ahab was getting ready his chariot:

that the heaven was black with clouds and wind, and there was a great rain; which all sprung from the cloud like a man's hand; and so we are told ^k, that sometimes a little cloud called the ox's eye is seen on a mount of the Cape of Good Hope, called Tafesbery, when the sky is most serene, and the sea quiet; which is at first scarce so big as a barley corn, and then as a walnut; and presently it extends itself over the whole surface of the mountain:

and Ahab rode, and went to Jezreel; as fast as he could.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 18:1

¹ tn Heb “the word of the Lord came to Elijah.”

NET Notes: 1Ki 18:2

¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

NET Notes: 1Ki 18:3

¹ tn Heb “now Obadiah greatly feared the Lord.” “Fear” refers here to obedience and allegiance, the products of healthy respect for the Lord’s authority.

NET Notes: 1Ki 18:4

¹ tn Heb “cutting off.”

NET Notes: 1Ki 18:5

¹ tn Heb “grass.”

² tn Heb “to cut off.”

NET Notes: 1Ki 18:6

¹ tn The Hebrew text has “alone” here and again in reference to Obadiah toward the end of the verse.

NET Notes: 1Ki 18:7

¹ tn Heb “look, Elijah [came] to meet him.”

NET Notes: 1Ki 18:8

¹ tn Heb “[It is] I.”

² tn Heb “Look, Elijah”; or “Elijah is here.”

NET Notes: 1Ki 18:9

¹ tn Heb “he”; the referent (Obadiah) has been specified in the translation for clarity.

² tn Heb “to kill me.”

NET Notes: 1Ki 18:10

¹ tn Heb “he makes the kingdom or the nation swear an oath.”

NET Notes: 1Ki 18:11

¹ tn Heb “Look, Elijah”; or “Elijah is here.”

NET Notes: 1Ki 18:12

¹ tn Heb “to [a place] which I do not know.”

² tn Heb “and I will go to inform Ahab and he will not find you and he will kill me.”

³ tn The words “that would not be fair” are added to clarify the logic of Obadiah’s argument.

⁴ tn Heb “has feared the Lord” (also see the note at 1 Kgs 18:3).

NET Notes: 1Ki 18:13

¹ tn Heb “Has it not been told to my master what I did…?” The rhetorical question expects an answer, “Of course it has!”

NET Notes: 1Ki 18:14

¹ tn Heb “Look, Elijah”; or “Elijah is here.”

NET Notes: 1Ki 18:15

¹ tn Traditionally, “the Lord of Hosts.”

² tn Heb “(before whom I stand).”

NET Notes: 1Ki 18:16

¹ tn Heb “Obadiah went to meet Ahab and told him, and Ahab went to meet Elijah.”

NET Notes: 1Ki 18:17

¹ tn Heb “Ahab.”

² tn Or “trouble.”

NET Notes: 1Ki 18:18

¹ tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

² tn Or “trouble.”

NET Notes: 1Ki 18:19

¹ tn The word “messengers” is supplied in the translation both here and in v. 20 for clarification.

² tn Heb “who eat at the table of Jezebel.”

NET Notes: 1Ki 18:21

¹ tn Heb “How long are you going to limp around on two crutches?” (see HALOT 762 s.v. סְעִפִּים). In context this idiomatic expression refers to indecision rather than physical disability.

² tn Heb “the God.”

NET Notes: 1Ki 18:22

¹ tn Heb “to the people.”

NET Notes: 1Ki 18:24

¹ tn Elijah now directly addresses the prophets.

² tn Heb “the God.”

³ tn Heb “The matter [i.e., proposal] is good [i.e., acceptable].”

NET Notes: 1Ki 18:25

¹ tc The last sentence of v. 25 is absent in the Syriac Peshitta.

NET Notes: 1Ki 18:26

¹ tn Heb “and they took the bull which he allowed them.”

² tn Heb “limped” (the same verb is used in v. 21).

³ tc The MT has “which he made,” but some medieval Hebrew mss and the ancient versions have the plural form of the verb.

NET Notes: 1Ki 18:27

¹ sn Elijah’s sarcastic proposals would have been especially offensive and irritating to Baal’s prophets, for they believed Baal was imprisoned in the underworld as death’s captive during this time of drought. Elijah’s apparent ignorance of their theology is probably designed for dramatic effect; indeed the suggestion that Baal is away on a trip or deep in sleep comes precariously close to the truth as viewed by the prophets.

NET Notes: 1Ki 18:28

¹ tn Or “as was their custom.”

² tn Heb “until blood poured out on them.”

sn mutilated…covered with blood. This self-mutilation was a mourning rite designed to facilitate Baal’s return from the underworld.

NET Notes: 1Ki 18:29

¹ tn Heb “when noon passed they prophesied until the offering up of the offering.”

² tc The Old Greek translation and Syriac Peshitta include the following words here: “When it was time to offer the sacrifice, Elijah the Tishbite spoke to the prophets of the abominations: ‘Stand aside for the time being, and I will offer my burnt offering.’ So they stood aside and departed.”

sn In 2 Kgs 4:31 the words “there was no sound and there was no response” are used to describe a dead boy. Similar words are used here to describe the god Baal as dead and therefore unresponsive.

NET Notes: 1Ki 18:30

¹ sn Torn down. The condition of the altar symbolizes the spiritual state of the people.

NET Notes: 1Ki 18:31

¹ tn The word “new” is implied but not actually present in the Hebrew text.

² sn Israel will be your new name. See Gen 32:28; 35:10.

NET Notes: 1Ki 18:32

¹ tn Heb “and he built the stones into an altar in the name of the Lord.”

² tn A seah was a dry measure equivalent to about seven quarts.

NET Notes: 1Ki 18:34

¹ tn The words “when they had done so” are supplied in the translation for clarification.

NET Notes: 1Ki 18:36

¹ tn Heb “at the offering up of the offering.”

² tn The words “the altar” are supplied in the translation for clarification.

³ tn Heb “let it be known.”

NET Notes: 1Ki 18:37

¹ tn Heb “the God.”

² tn Heb “that you are turning their heart[s] back.”

NET Notes: 1Ki 18:38

¹ tn The words “from the sky” are added for stylistic reasons.

NET Notes: 1Ki 18:39

¹ tn Heb “the God” (the phrase occurs twice in this verse).

NET Notes: 1Ki 18:40

¹ tn Or “slaughtered.”

NET Notes: 1Ki 18:41

¹ tn Heb “for [there is] the sound of the roar of the rain.”

NET Notes: 1Ki 18:43

¹ sn So he went on up, looked, and reported, “There is nothing.” Several times in this chapter those addressed by Elijah obey his orders. In vv. 20 and 42 Ahab does as instructed, in vv. 26 and 28 the prophets follow Elijah’s advice, and in vv. 30, 34, 40 and 43 the people and servants do as they are told. By juxtaposing Elijah’s commands with accounts of those commands being obeyed, the narrator emphasizes the authority of the Lord’s prophet.

² tn Heb “He said, ‘Return,’ seven times.”

NET Notes: 1Ki 18:44

¹ tn Heb “he”; the referent (the servant) has been specified in the translation for clarity.

² tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

³ tn Heb “so that the rain won’t restrain you.”

NET Notes: 1Ki 18:45

¹ tn Heb “rode and went to.”

Geneva Bible: 1Ki 18:1

And it came to pass [after] many days, that the word of the LORD came to Elijah in the ^{( a )} third year, saying, Go, shew thyself unto Ahab; and I will send rain upon the earth.

^{( a )} After that he departed from the river Cherith.

Geneva Bible: 1Ki 18:3

And Ahab called Obadiah, which [was] the governor of [his] house. (Now Obadiah ^{( b )} feared the LORD greatly:

^{( b )} God had begun to work his fear in his heart, but had not yet brought him to the knowledge which is also required of the godly: that is, to profess his Name openly.

Geneva Bible: 1Ki 18:7

And as Obadiah was in the way, behold, Elijah ^{( c )} met him: and he knew him, and fell on his face, and said, [Art] thou that my lord Elijah?

^{( c )} God often pities the wicked for the sake of the godly, and causes Elijah to meet with Obadiah, that the blessing might be known to be granted for the sake of God's children.

Geneva Bible: 1Ki 18:12

And it shall come to pass, [as soon as] I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and [so] when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant ^{( d )} fear the LORD from my youth.

^{( d )} I am not of the wicked persecutors that you should procure to me such displeasure, but serve God and favour his children.

Geneva Bible: 1Ki 18:15

And Elijah said, [As] the LORD of hosts liveth, before whom I stand, I will surely shew ^{( e )} myself unto him to day.

^{( e )} By my presence I will declare that you have told him the truth.

Geneva Bible: 1Ki 18:18

And he answered, I have not troubled Israel; but ^{( f )} thou, and thy father's house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim.

^{( f )} The true ministers of God should not only not permit falsehoods, but should boldly reprove the wicked slanderers without respect of persons.

Geneva Bible: 1Ki 18:21

And Elijah came unto all the people, and said, How long ^{( g )} halt ye between two opinions? if the LORD [be] God, follow him: but if Baal, [then] follow him. And the people answered him not a word.

^{( g )} Be consistent in religion and do not be indifferent, whether you follow God or Baal, or whether you serve God wholly or in part, (Zep 1:5).

Geneva Bible: 1Ki 18:24

And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth ^{( h )} by fire, let him be God. And all the people answered and said, It is well spoken.

^{( h )} By sending down fire from heaven to burn the sacrifice.

Geneva Bible: 1Ki 18:26

And they took the bullock which was given them, and they dressed [it], and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But [there was] no voice, nor any that answered. And they ^{( i )} leaped upon the altar which was made.

^{( i )} As men possessed by some strange spirit.

Geneva Bible: 1Ki 18:27

And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he [is] a god; either he is talking, or he is pursuing, or he is in a journey, [or] peradventure he sleepeth, and must be ^{( l )} awaked.

^{( l )} He mocks their beastly madness, who think that by any instance or suit, the dead and vile idols can help their worshippers in their necessity.

Geneva Bible: 1Ki 18:35

And the water ran round about the altar; and he ^{( m )} filled the trench also with water.

^{( m )} By this he declared the excellent power of God, who contrary to nature could make the fire burn even in the water, so that they should have no opportunity to doubt that he is the only God.

Geneva Bible: 1Ki 18:37

Hear me, O LORD, hear me, that this people may know that thou [art] the LORD God, and [that] thou hast turned their heart back ^{( n )} again.

^{( n )} Though God permits his to run in blindness and error for a time, yet eventually he calls them home to him by some notorious sign and work.

Geneva Bible: 1Ki 18:40

And Elijah said unto them, Take the prophets of Baal; let not ^{( o )} one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.

^{( o )} He commanded them that as they were truly persuaded to confess the only God: so they should serve him with all their power, and destroy the idolaters his enemies.

Geneva Bible: 1Ki 18:43

And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, [There is] nothing. And he said, Go again ^{( p )} seven times.

^{( p )} As God's spirit moved him to pray, so was he strengthened by the same that he did not faint, but continued still till he had obtained.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 18:1-46

1 In the extremity of famine Elijah, sent to Ahab, meets good Obadiah.

9 Obadiah brings Ahab to Elijah.

17 Elijah, reproving Ahab, by fire from heaven convinces Baal's prophets.

41 Elijah, by prayer obtaining rain, follows Ahab to Jezreel.

MHCC: 1Ki 18:1-16

The severest judgments, of themselves, will not humble or change the hearts of sinners; nothing, except the blood of Jesus Christ, can atone for the guilt of sin; nothing, except the sanctifying Spirit of God, can purge away its pollution. The priests and the Levites were gone to Judah and Jerusalem, 2Ch 11:13, 2Ch 11:14, but instead of them God raised up prophets, who read and expounded the word. They probably were from the schools of the prophets, first set up by Samuel. They had not the spirit of prophecy as Elijah, but taught the people to keep close to the God of Israel. These Jezebel sought to destroy. The few that escaped death were forced to hide themselves. God has his remnant among all sorts, high and low; and that faith, fear, and love of his name, which are the fruits of the Holy Spirit, will be accepted through the Redeemer. See how wonderfully God raises up friends for his ministers and people, for their shelter in difficult times. Bread and water were now scarce, yet Obadiah will find enough for God's prophets, to keep them alive. Ahab's care was not to lose all the beasts; but he took no care about his soul, not to lose that. He took pains to seek grass, but none to seek the favour of God; fencing against the effect, but not inquiring how to remove the cause. But it bodes well with a people, when God calls his ministers to stand forth, and show themselves. And we may the better endure the bread of affliction, while our eyes see our teachers.

MHCC: 1Ki 18:17-20

One may guess how people stand affected to God, by observing how they stand affected to his people and ministers. It has been the lot of the best and most useful men, like Elijah, to be called and counted the troublers of the land. But those who cause God's judgments do the mischief, not he that foretells them, and warns the nation to repent.

MHCC: 1Ki 18:21-40

Many of the people wavered in their judgment, and varied in their practice. Elijah called upon them to determine whether Jehovah or Baal was the self-existent, supreme God, the Creator, Governor, and Judge of the world, and to follow him alone. It is dangerous to halt between the service of God and the service of sin, the dominion of Christ and the dominion of our lusts. If Jesus be the only Saviour, let us cleave to him alone for every thing; if the Bible be the world of God, let us reverence and receive the whole of it, and submit our understanding to the Divine teaching it contains. Elijah proposed to bring the matter to a trial. Baal had all the outward advantages, but the event encourages all God's witnesses and advocates never to fear the face of man. The God that answers by fire, let him be God: 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 from the calamity. God never required his worshippers to honour him in the manner of the worshippers of Baal; but the service of the devil, though sometimes it pleases and pampers the body, yet, in other things, really is cruel to it, as in envy and drunkenness. God requires that we mortify our lusts and corruptions; but bodily penances and severities are no pleasure to him. Who has required these things at your hands? A few words uttered in assured faith, and with fervent affection for the glory of God, and love to the souls of men, or thirstings after the Lord's image and his favour, form the effectual, fervent prayer of the righteous man, which availeth much. Elijah sought not his own glory, but that of God, for the good of the people. The people are all agreed, convinced, and satisfied; Jehovah, he is the God. Some, we hope, had their hearts turned, but most of them were convinced only, not converted. Blessed are they that have not seen what these saw, yet have believed, and have been wrought upon by it, more than they that saw it.

MHCC: 1Ki 18:41-46

Israel, being so far reformed as to acknowledge the Lord to be God, and to consent to the execution of Baal's prophets, was so far accepted, that God poured out blessing upon the land. Elijah long continued praying. Though the answer of our fervent and believing supplications does not come quickly, we must continue earnest in prayer, and not faint or give over. A little cloud at length appeared, which soon overspread the heavens, and watered the earth. Great blessings often arise from small beginnings, showers of plenty from a cloud of span long. Let us never despise the day of small things, but hope and wait for great things from it. From what small beginnings have great matters arisen! It is thus in all the gracious proceedings of God with the soul. Scarcely to be perceived are the first workings of his Spirit in the heart, which grow up at last to the wonder of men, and applause of angels. Elijah hastened Ahab home, and attended him. God will strengthen his people for every service to which his commandments and providence call them. The awful displays of Divine justice and holiness dismay the sinner, extort confessions, and dispose to outward obedience while the impression lasts; but the view of these, with mercy, love, and truth in Christ Jesus, is needful to draw the soul to self-abasement, trust, and love. The Holy Spirit employs both in the conversion of sinners; when sinners are impressed with Divine truths, they should be exhorted to set about the duties to which the Saviour calls his disciples.

Matthew Henry: 1Ki 18:1-16

In these verses we find,

I. The sad state of Israel at this time, upon two accounts: -

1. Jezebel cut off the prophets of the Lord (1Ki 18:4), slew them, 1Ki 18:13. Being an idolater, she was a persecutor, and made Ahab one. Even in those bad times, when the calves were worshipped and the temple at Jerusalem deserted, yet there were some good people that feared God and served him, and some good prophets that instructed them in the knowledge of him and assisted them in their devotions. The priests and the Levites had all gone to Judah and Jerusalem (2Ch 11:13, 2Ch 11:14), but, instead of them, God raised up these prophets, who read and expounded the law in private meetings, or in the families that retained their integrity, for we read not of any synagogues at this time; they had not the spirit of prophecy as Elijah, nor did they offer sacrifice, or burn incense, but taught people to live well, and keep close to the God of Israel. These Jezebel aimed to extirpate, and put many of them to death, which was as much a public calamity as a public iniquity, and threatened the utter ruin of religion's poor remains in Israel. Those few that escaped the sword were forced to abscond, and hide themselves in caves, where they were buried alive and cut off, though not from life, yet from usefulness, which is the end and comfort of life; and, when the prophets were persecuted and driven into corners, no doubt their friends, those few good people that were in the land, were treated in like manner. Yet, bad as things were,

(1.) There was one very good man, who was a great man at court, Obadiah, who answered his name - a servant of the Lord, one who feared God and was faithful to him, and yet was steward of the household to Ahab. Observe his character: He feared the Lord greatly (1Ki 18:3), was not only a good man, but zealously and eminently good; his great place put a lustre upon his goodness, and gave him great opportunities of doing good; and he feared the Lord from his youth (1Ki 18:12), he began betimes to be religious and had continued long. Note, Early piety, it is to be hoped, will be eminent piety; those that are good betimes are likely to be very good; he that feared God from his youth came to fear him greatly. He that will thrive must rise betimes. But it is strange to find such an eminently good man governor of Ahab's house, an office of great honour, power, and trust. [1.] It was strange that so wicked a man as Ahab would prefer him to it and continue him in it; certainly it was because he was a man of celebrated honesty, industry, and ingenuity, and one in whom he could repose a confidence, whose eyes he could trust as much as his own, as appears here, 1Ki 18:5. Joseph and Daniel were preferred because there were none so fit as they for the places they were preferred to. Note, Those who profess religion should study to recommend themselves to the esteem even of those that are without by their integrity, fidelity, and application to business. [2.] It was strange that so good a man as Obadiah would accept of preferment in a court so addicted to idolatry and all manner of wickedness. We may be sure it was not made necessary to qualify him for preferment that he should be of the king's religion, that he should conform to the statues of Omri, or the law of the house of Ahab. Obadiah would not have accepted the place if he could not have had it without bowing the knee to Baal, nor was Ahab so impolitic as to exclude those from offices that were fit to serve him, merely because they would not join with him in his devotions. That man that is true to his God will be faithful to his prince. Obadiah therefore could with a good conscience enjoy the place, and therefore would not decline it, nor give it up, though he foresaw he could not do the good he desired to do in it. Those that fear God need not go out of the world, bad as it is. [3.] It was strange that either he did not reform Ahab or Ahab corrupt him; but it seems they were both fixed; he that was filthy would be filthy still, and he that was holy would be holy still. Those fear God greatly that keep up the fear of him in bad times and places; thus Obadiah did. God has his remnant among all sorts, high and low; there were saints in Nero's household, and in Ahab's.

(2.) This great good man used his power for the protection of God's prophets. He hid 100 of them in two caves, when the persecution was hot, and fed them with bread and water, 1Ki 18:4. He did not think it enough to fear God himself, but, having wealth and power wherewith to do it, he thought himself obliged to assist and countenance others that feared God; nor did he think his being kind to them would excuse him from being good himself, but he did both, he both feared God greatly himself and patronised those that feared him likewise. See how wonderfully God raises up friends for his ministers and people, for their shelter in difficult times, even where one would least expect them. Bread and water were now scarce commodities, yet Obadiah will find a competence of both for God's prophets, to keep them alive for service hereafter, though now they were laid aside.

2. When Jezebel cut off God's prophets God cut off the necessary provisions by the extremity of the drought. Perhaps Jezebel persecuted God's prophets under pretence that they were the cause of the judgment, because Elijah had foretold it. Christianos ad leones - Away with Christians to the lions. But God made them know the contrary, for the famine continued till Baal's prophets were sacrificed, and so great a scarcity of water there was that the king himself and Obadiah went in person throughout the land to seek for grass for the cattle, 1Ki 18:5, 1Ki 18:6. Providence ordered it so, that Ahab might, with his own eyes, see how bad the consequences of this judgment were, that so he might be the better inclined to hearken to Elijah, who would direct him into the only way to put an end to it. Ahab's care was not to lose all the beasts, many being already lost; but he took no care about his soul, not to lose that; he took a deal of pains to seek grass, but none to seek the favour of God, fencing against the effect, but not enquiring how to remove the cause. The land of Judah lay close to the land of Israel, yet we find no complaint there of the want of rain; for Judah yet ruled with God, and was faithful with the saints and prophets (Hos 11:12), by which distinction Israel might plainly have seen the ground of God's controversy, when God caused it to rain upon one city and not upon another (Amo 4:7, Amo 4:8); but they blinded their eyes, and hardened their hearts, and would not see.

II. The steps taken towards redressing the grievance, by Elijah's appearing again upon the stage, to act as a Tishbite, a converter or reformer of Israel, for so (some think) that title of his signifies. Turn them again to the Lord God of hosts, from whom they have revolted, and all will be well quickly; this must be Elijah's doing. See Luk 1:16, Luk 1:17.

1. Ahab had made diligent search for him (1Ki 18:10), had offered rewards to any one that would discover him, sent spies into every tribe and lordship of his own dominions, as some understand it, or, as others, into all the neighbouring nations and kingdoms that were in alliance with him; and, when they denied that they knew any thing of him, he would not believe them unless they swore it, and, as should seem, promised likewise upon oath that, if ever they found him among them, they would discover him and deliver him up. It should seem, he made this diligent search for him, not so much that he might punish him for what he had done in denouncing the judgment as that he might oblige him to undo it again, by recalling the sentence, because he had said it should be according to his word, having such an opinion of him as men foolishly conceive of witches (that, if they can but compel them to bless that which they have bewitched, it will be well again), or such as the king of Moab had of Balaam. I incline to this because we find, when they came together, Elijah, knowing what Ahab wanted him for, appointed him to meet him on Mount Carmel, and Ahab complied with the appointment, though Elijah took such a way to revoke the sentence and bless the land as perhaps he little thought of.

2. God, at length, ordered Elijah to present himself to Ahab, because the time had now come when he would send rain upon the earth (1Ki 18:1), or rather upon the land. Above two years he had lain hid with the widow at Zarephath, after he had been concealed one year by the brook Cherith; so that the third year of his sojourning there, here spoken of (1Ki 18:1), was the fourth of the famine, which lasted in all three years and six months, as we find, Luk 4:25; Jam 5:17. Such was Elijah's zeal, no doubt, against the idolatry of Baal, and such his compassion to his people, that he thought it long to be thus confined to a corner; yet he appeared not till God bade him: " Go and show thyself to Ahab, for now thy hour has come, even the time to favour Israel. "Note, It bodes well to any people when God calls his ministers out of their corners, and bids them show themselves - a sign that he will give rain on the earth; at least we may the better be content with the bread of affliction while our eyes see our teachers, Isa 30:20, Isa 30:21.

3. Elijah first surrendered, or rather discovered, himself to Obadiah. He knew, by the Spirit, where to meet him, and we are here told what passed between them.

(1.) Obadiah saluted him with great respect, fell on his face, and humbly asked, Art thou that my lord Elijah? 1Ki 18:7. As he had shown the tenderness of a father to the sons of the prophets, so he showed the reverence of a son to this father of the prophets; and by this made it appear that he did indeed fear God greatly, that he did honour to one that was his extraordinary ambassador and had a great interest in heaven.

(2.) Elijah, in answer to him, [1.] Transfers the title of honour he gave him to Ahab: "Call him thy lord, not me;"that is a fitter title for a prince than for a prophet, who seeks not honour from men. Prophets should be called seers, and shepherds, and watchmen, and ministers, rather than lords, as those that mind duty more than dominion. [2.] He bids Obadiah go and tell the king that he is there to speak with him: Tell thy lord, Behold, Elijah is forth-coming, 1Ki 18:8. He would have the king know before, that it might not be a surprise to him and that he might be sure it was the prophet's own act to present himself to him.

(3.) Obadiah begs to be excused from carrying this message to Ahab, for it might prove as much as his life was worth. [1.] He tells Elijah what great search Ahab had made for him and how much his heart was upon it to find him out, Oba 1:10. [2.] He takes it for granted that Elijah would again withdraw (Oba 1:12): The Spirit of the Lord shall carry thee (as it is likely he had done sometimes, when Ahab thought he had been sure of him) whither I know not. See 2Ki 2:16. He thought Elijah was not in good earnest when he bade him tell Ahab where he was, but intended only to expose the impotency of his malice; for he knew Ahab was not worthy to receive any kindness from the prophet and it was not fit that the prophet should receive any mischief from him. [3.] He is sure Ahab would be so enraged at the disappointment that he would put him to death for making a fool of him, or for not laying hands on Elijah himself, when he had him in his reach, 1Ki 18:12. Tyrants and persecutors, in their passion, are often unreasonably outrageous, even towards their friends and confidants. [4.] He pleads that he did not deserve to be thus exposed, and put in peril of his life: What have I said amiss? 1Ki 18:9. Nay (1Ki 18:13), Was it not told my lord how I hid the prophets? He mentions this, not in pride or ostentation, but to convince Elijah that though he was Ahab's servant he was not in his interest, and therefore deserved not to be bantered as one of the tools of his persecution. He that had protected so many prophets, he hoped, should not have his own life hazarded by so great a prophet.

(4.) Elijah satisfied him that he might with safety deliver this message to Ahab, by assuring him, with an oath, that he would, this very day, present himself to Ahab, 1Ki 18:15. Let but Obadiah know that he spoke seriously and really intended it, and he will make no scruple to carry the message to Ahab. Elijah swears by the Lord of hosts, who has all power in his hands, and is therefore able to protect his servants against all the powers of hell and earth.

(5.) Notice is hereby soon brought to Ahab that Elijah had sent him a challenge to meet him immediately at such a place, and Ahab accepts the challenge: He went to meet Elijah, 1Ki 18:16. We may suppose it was a great surprise to Ahab to hear that Elijah, whom he had so long sought and not found, was now found without seeking. He went in quest of grass, and found him from whose word, at God's mouth, he must expect rain. Yet his guilty conscience gave him little reason to hope for it, but, rather, to fear some other more dreadful judgment. Had he, by his spies, surprised Elijah, he would have triumphed over him; but, now that he was thus surprised by him, we may suppose he even trembled to look him in the face, hated him, and yet feared him, as Herod did John.

Matthew Henry: 1Ki 18:17-20

We have here the meeting between Ahab and Elijah, as bad a king as ever the world was plagued with and as good a prophet as ever the church was blessed with. 1. Ahab, like himself, basely accused Elijah. He durst not strike him, remembering that Jeroboam's hand withered when it was stretched out against a prophet, but gave him bad language, which was no less an affront to him that sent him. It was a very coarse compliment with which he accosted him at the first word: Art thou he that troubleth Israel? 1Ki 18:17. How unlike was this to that with which his servant Obadiah saluted him (1Ki 18:7): Art thou that my lord Elijah? Obadiah feared God greatly; Ahab had sold himself to work wickedness; and both discovered their character by the manner of their address to the prophet. One may guess how people stand affected to God by observing how they stand affected to his people and ministers. Elijah now came to bring blessings to Israel, tidings of the return of the rain; yet he was thus affronted. Had it been true that he was the troubler of Israel, Ahab, as king, would have been bound to animadvert upon him. There are those who trouble Israel by their wickedness, whom the conservators of the public peace are concerned to enquire after. But it was utterly false concerning Elijah; so far was he from being an enemy to Israel's welfare that he as the stay of it, the chariots and horsemen of Israel. Note, It has been the lot of the best and most useful men to be called and counted the troublers of the land, and to be run down as public grievances. Even Christ and his apostles were thus misrepresented, Act 17:6. 2. Elijah, like himself, boldly returned the charge upon the king, and proved it upon him, that he was the troubler of Israel, 1Ki 18:18. Elijah is not the Achan: " I have not troubled Israel, have neither done them any wrong nor designed them any hurt."Those that procure God's judgments do the mischief, not he that merely foretels them and gives warning of them, that the nation may repent and prevent them. I would have healed Israel, but they would not be healed. Ahab is the Achan, the troubler, who follows Baalim, those accursed things. Nothing creates more trouble to a land than the impiety and profaneness of princes and their families. 3. As one having authority immediately from the King of kings, he ordered a convention of the states to be forthwith summoned to meet at Mount Carmel, where there had been an altar built to God, 1Ki 18:30. Probably on that mountain they had an eminent high place, where formerly the pure worship of God had been kept up as well as it could be any where but at Jerusalem. Thither all Israel must come, to give Elijah the meeting; and the prophets of Baal who were dispersed all the country over, with those of the groves who were Jezebel's domestic chaplains, must there make their personal appearance. 4. Ahab issued out writs accordingly, for the convening of this great assembly (1Ki 18:20), either because he feared Elijah and durst not oppose him (Saul stood in awe of Samuel more than of God), or because he hoped Elijah would bless the land, and speak the word that they might have rain, and upon those terms they would be all at his beck. Those that slighted and hated his counsels would gladly be beholden to him for his prayers. Now God made those who said they were Jews and were not, but were of the synagogue of Satan, to come, and, in effect, to worship at his feet, and to know that God had loved him, Rev 3:9.

Matthew Henry: 1Ki 18:21-40

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 (1Ki 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, 2Ki 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 (1Ki 18:22), besides 400 more, their supporters or seconds, 1Ki 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, 1Ki 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 (1Ki 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 (1Ki 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, 1Ki 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, 1Ki 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 (1Ki 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, 1Ki 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 (1Ki 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 (1Ki 18:32), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice, 1Ki 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 (1Ki 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, 1Ki 18:36, 1Ki 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, 1Ki 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; 1Ch 21:26; 2Ch 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 "(1Ki 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, 1Ki 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.

Matthew Henry: 1Ki 18:41-46

Israel being thus far reformed that they had acknowledged the Lord to be God, and had consented to the execution of Baal's prophets, that they might not seduce them any more, though this was far short of a thorough reformation, yet it was so far accepted that God thereupon opened the bottles of heaven, and poured out blessings upon his land, that very evening (as it should seem) on which they did this good work, which should have confirmed them in their reformation; see Hag 2:18, Hag 2:19.

I. Elijah sent Ahab to eat and drink, for joy that God had now accepted his works, and that rain was coming; see Ecc 9:7. Ahab had continued fasting all day, either religiously, it being a day of prayer, or for want of leisure, it being a day of great expectation; but now let him eat and rink for, though others perceive no sign of it, Elijah, by faith, hears the sound of abundance of rain, 1Ki 18:41. God reveals his secrets to his servants the prophets; and yet, without a revelation, we may foresee that when man's judgments run down like a river God's mercy will. Rain is the river of God, Psa 65:9.

II. He himself retired to pray (for though God had promised rain, he must ask it, Zec 10:1), and to give thanks for God's answer by fire, now hoping for an answer by water. What he said we are not told; but, 1. He withdrew to a strange place, to the top of Carmel, which was very high and very private. Hence we read of those that hide themselves in the top of Carmel, Amo 9:3. There he would be alone. Those who are called to appear and act in public for God must yet find time to be private with him and keep up their converse with him in solitude. There he set himself, as it were, upon his watch-tower, like the prophet, Hab 2:1. 2. He put himself into a strange posture. He cast himself down on his knees upon the earth, in token of humility, reverence, and importunity, and put his face between his knees (that is, bowed his head so low that it touched his knees), thus abasing himself in the sense of his own meanness now that God had thus honoured him.

III. He ordered his servant to bring him notice as soon as he discerned a cloud arising out of the sea, the Mediterranean Sea, which he had a large prospect of from the top of Carmel. The sailors at this day call it Cape Carmel. Six times his servant goes to the point of the hill and sees nothing, brings no good news to his master; yet Elijah continues praying, will not be diverted so far as to go and see with his own eyes, but still sends his servant to see if he can discover any hopeful cloud, while he keeps his mind close and intent in prayer, and abides by it, as one that has taken up his father Jacob's resolution, I will not let thee go except thou bless me. Note, Though the answer of our fervent and believing supplications may not come quickly, yet we must continue instant in prayer, and not faint nor desist; for at the end it shall speak and not lie.

IV. A little cloud at length appeared, no bigger than a man's hand, which presently overspread the heavens and watered the earth, 1Ki 18:44, 1Ki 18:45. Great blessings often arise from small beginnings, and showers of plenty from a cloud of a span long. Let us therefore never despise the day of small things, but hope and wait for great things from it. This was not as a morning cloud, which passes away (though Israel's goodness was so), but one that produced a plentiful rain (Psa 68:9), and an earnest of more.

V. Elijah hereupon hastened Ahab home, and attended him himself. Ahab rode in his chariot, at ease and in state, 1Ki 18:45. Elijah ran on foot before him. If Ahab had paid the respect to Elijah that he deserved he would have taken him into his chariot, as the eunuch did Philip, that he might honour him before the elders of Israel, and confer with him further about the reformation of the kingdom. But his corruptions got the better of his convictions, and he was glad to get clear of him, as Felix of Paul, when he dismissed him, and adjourned his conference with him to a more convenient season. But, since Ahab invites him not to ride with him, he will run before him (1Ki 18:46) as one of his footmen, that he may not seem to be lifted up with the great honour God had put upon him or to abate in his civil respect to his prince, though he reproved him faithfully. God's ministers should make it appear that, how great soever they look when they deliver God's message, yet they are far from affecting worldly grandeur: let them leave that to the kings of the earth.

Keil-Delitzsch: 1Ki 18:1-19

As the judgment of drought and famine did not bring king Ahab to his senses and lead him to turn from his ungodly ways, but only filled him with exasperation towards the prophet who had announced to him the coming judgment; there was no other course left than to lay before the people with mighty and convincing force the proof that Jehovah was the only true God, and to execute judgment upon the priests of Baal as the seducers of the nation.

1Ki 18:1-6

Elijah's meeting with Ahab . - 1Ki 18:1, 1Ki 18:2 . In the third year of his sojourn at Zarephath the word of the Lord came to Elijah to show himself to Ahab; since God was about to send rain upon the land again. The time given, "the third year,"is not to be reckoned, as the Rabbins, Clericus, Thenius, and others assume, from the commencement of the drought, but from the event last mentioned, namely, the sojourn of Elijah at Zarephath. This view merits the preference as the simplest and most natural one, and is shown to be the oldest by Luk 4:25 and Jam 5:17, where Christ and James both say, that in the time of Ahab it did not rain for three years and six months. And this length of time can only be obtained by allowing more than two years for Elijah's stay at Zarephath. - From 1Ki 18:2 to 1Ki 18:6 we have parenthetical remarks introduced, to explain the circumstances which led to Elijah's meeting with Ahab. The verbs ויּקרא , ויהי , ויּאמר ,ויהי , and ויחלּקוּ (1Ki 18:3, 1Ki 18:4, 1Ki 18:5, 1Ki 18:6) carry on the circumstantial clauses: "and the famine was..."( 1Ki 18:2 ), and "Obadiah feared..."( 1Ki 18:3 ), and are therefore to be expressed by the pluperfect. When the famine had become very severe in Samaria (the capital), Ahab, with Obadiah the governor of his castle ( הבּית על אשׁר , see at 1Ki 4:6), who was a God-fearing man, and on the persecution of the prophets of Jehovah by Jezebel had hidden a hundred prophets in caves and supplied them with food, had arranged for an expedition through the whole land to seek for hay for his horses and mules. And for this purpose they had divided the land between them, so that the one explored one district and the other another. We see from Oba 1:4 that Jezebel had resolved upon exterminating the worship of Jehovah, and sought to carry out this intention by destroying the prophets of the true God. The hundred prophets whom Obadiah concealed were probably for the most part pupils ("sons") of the prophets. אישׁ חמשּׁים must signify, according to the context and also according to Oba 1:13, "fifty each,"so that חמשּׁים must have fallen out through a copyist's error. מן נכרית ולוא , that we may not be obliged to kill (a portion) of the cattle ( מן partitive). The Keri מהבּהמה is no doubt actually correct, but it is not absolutely necessary, as the Chethîb בּהמה מן may be taken as an indefinite phrase: "any head of cattle."

1Ki 18:7-8

Elijah met Obadiah on this expedition, and told him to announce his coming to the king.

1Ki 18:9-11

Obadiah was afraid that the execution of this command might cost him his life, inasmuch as Ahab had sent in search of Elijah "to every kingdom and every nation,"- a hyperbole suggested by inward excitement and fear. אין ואמרוּ is to be connected with what follows in spite of the accents: "and if they said he is not here, he took an oath,"etc.

1Ki 18:12-14

"And if it comes to pass (that) I go away from thee, and the Spirit of Jehovah carries thee away whither I know not, and I come to tell Ahab (sc., that thou art here) and he findeth thee not, he will slay me, and thy servant feareth the Lord from his youth,"etc.; i.e., since I as a God-fearing man and a protector of the prophets cannot boast of any special favour from Ahab. מנּערי , from my youth up: "thy servant"being equivalent to "I myself."From the fear expressed by Obadiah that the Spirit of Jehovah might suddenly carry the prophet to some unknown place, Seb. Schmidt and others have inferred that in the earlier history of Elijah there had occurred some cases of this kind of sudden transportation, though they have not been handed down; but the anxiety expressed by Obadiah might very well have sprung from the fact, that after Elijah had announced the coming drought to Ahab, he disappeared, and, notwithstanding all the inquiries instituted by the king, was nowhere to be found. And since he was not carried off miraculously then (compare the לך and ויּלך , "get thee hence"and "he went,"in 1Ki 17:3, 1Ki 17:5), there is all the less ground for imagining cases of this kind in the intermediate time, when he was hidden from his enemies. The subsequent translation of Elijah to heaven (2Ki 2:11-12), and the miraculous carrying away of Philip from the chamberlain of Mauritania (Act 8:39), do not warrant any such assumption; and still less the passage which Clericus quotes from Ezekiel (Eze 3:12, Eze 3:14), because the carrying of Ezekiel through the air, which is mentioned here, only happened in vision and not in external reality. If Obadiah had known of any actual occurrence of this kind, he would certainly have stated it more clearly as a more striking vindication of his fear.

1Ki 18:15-19

But when Elijah assured him with an oath ( צבאות יהוה , see at 1Sa 1:3) that he would show himself to Ahab that day, Obadiah went to announce it to the king; whereupon Ahab went to meet the prophet, and sought to overawe him with the imperious words, "Art thou here, thou troubler of Israel."( עכר , see at Gen 34:30). But Elijah threw back this charge: "It is not I who have brought Israel into trouble, but thou and thy family, in that ye have forsaken the commandments of Jehovah, and thou goest after Baalim."He then called upon the king to gather together all Israel to him upon Carmel, together with the 450 prophets of Baal and the 400 prophets of Asherah, who ate of Jezebel's table, i.e., who were maintained by the queen.

Carmel, a mountain ridge "with many peaks, intersected by hundreds of larger and smaller ravines,"which stands out as a promontory running in a north-westerly direction into the Mediterranean (see at Jos 19:26), and some of the loftiest peaks of which rise to the height of 1800 feet above the level of the sea, when seen from the northern or outer side shows only "bald, monotonous rocky ridges, scantily covered with short and thorny bushes;"but in the interior it still preserves its ancient glory, which has procured for it the name of "fruit-field,"the valleys being covered with the most beautiful flowers of every description, and the heights adorned with myrtles, laurels, oaks, and firs (cf. V. de Velde, R . i. p. 292ff.). At the north-western extremity of the mountain there is a celebrated Carmelite monastery, dedicated to Elijah, whom tradition represents as having lived in a grotto under the monastery; but we are certainly not to look there for the scene of the contest with the priests of Baal described in the verses which follow. The scene of Elijah's sacrifice is rather to be sought for on one of the south-eastern heights of Carmel; and Van de Velde (i. p. 320ff.) has pointed it out with great probability in the ruins of el Mohraka , i.e., "the burned place,""a rocky level space of no great circumference, and covered with old gnarled trees with a dense entangled undergrowth of bushes."For "one can scarcely imagine a spot better adapted for the thousands of Israel to have stood drawn up on than the gentle slopes. The rock shoots up in an almost perpendicular wall of more than 200 feet in height on the side of the vale of Esdraelon. On this side, therefore, there was no room for the gazing multitude; but, on the other hand, this wall made it visible over the whole plain, and from all the surrounding heights, so that even those left behind, who had not ascended Carmel, would still have been able to witness at no great distance the fire from heaven that descended upon the altar."- "There is not a more conspicuous spot on all Carmel than the abrupt rocky height of el Mohraka, shooting up so suddenly on the east."Moreover, the soil was thoroughly adapted for the erection of the altar described in 1Ki 18:31, 1Ki 18:32 : "it shows a rocky surface, with a sufficiency of large fragments of rock lying all around, and, besides, well fitted for the rapid digging of a trench."There is also water in the neighbourhood, as is assumed in 1Ki 18:34. "Nowhere does the Kishon run so close to Mount Carmel as just beneath el Mohraka,"which is "1635 feet above the sea, and perhaps 1000 feet above the Kishon. This height can be gone up and down in the short time allowed by the Scripture (1Ki 18:40-44)."But it was possible to find water even nearer than this, to pour upon the burnt-offering in the manner described in 1Ki 18:34, 1Ki 18:35. Close by the steep rocky wall of the height, just where you can descend to the Kishon through a steep ravine, you find, "250 feet it might be beneath the altar plateau, a vaulted and very abundant fountain built in the form of a tank, with a few steps leading down into it, just as one finds elsewhere in the old wells or springs of the Jewish times."- "From such a fountain alone could Elijah have procured so much water at that time. And as for the distance between this spring and the supposed site of the altar, it was every way possible for men to go thrice thither and back again to obtain the necessary supply."Lastly, el Mohraka is so situated, that the circumstances mentioned in 1Ki 18:42-44 also perfectly coincide (Van de Velde, pp. 322-325).

Keil-Delitzsch: 1Ki 18:20-46

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 1Ki 18:21, 1Ki 18:22, and 1Ki 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. 1Ki 18:25 and 1Ki 18:40), but in 1Ki 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 1Ki 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, thoughwithout observing the character of the lxx. If the Asherah prophetshad also been present, Elijah would not only have commanded theprophets of Baal to be seized and slain (1Ki 18:40), but the Asherahprophets also. From the principle a potiori fit , etc., it may be possibleto explain the omission of the Asherah prophets in 1Ki 18:25, but not in1Ki 18:40.)

King Ahab also appeared upon Carmel (cf. 1Ki 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.

1Ki 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.

1Ki 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.

1Ki 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 ofthe 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").

1Ki 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 ( Phönizier , 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 , 1Ki 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 1Ki 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 (1Ki 18:36).

1Ki 18:30-39

Elijah's sacrifice . - As no answer came from Baal, Elijah began to prepare for his own sacrifice. 1Ki 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 1Ki 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 1Ki 19:10, had been destroyed during the reign of Ahab, when the worship of Baal gained the upper hand.

1Ki 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 thisaccount, on the ground that "the author evidently forgot the terribledrought, by which the numerous sources of the Carmel and the NachalKishon must have been dried up;"but Van de Velde has alreadyanswered this objection, which has been raised by others also, and hascompletely overthrown it by pointing out the covered well of elMohraka , in relation to which he makes the following remark: "Insuch springs the water remains always cool, under the shade of avaulted roof, and with no hot atmosphere to evaporate it. While allother fountains were dried up, I can well understand that there mighthave been found here that superabundance of water which Elijahpoured so profusely over the altar"(vol. i. p. 325, trans.). But thedrying up of the Kishon is a mere conjecture, which cannot behistorically 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.

1Ki 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 1Ki 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.

1Ki 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 1Ch 21:26; 2Ch 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.

1Ki 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 (1Ki 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 worshipof idols should be punished with death, as a practical denial of Jehovahthe true God and Lord of His chosen people, if the object of thedivine institutions was to be secured. By putting the priests of Baal todeath, therefore, Elijah only did what the law required; and inasmuchas the ordinary administrators of justice did not fulfil theirobligations, he did this as an extraordinary messenger of God, whomthe Lord had accredited as His prophet before all the people by themiraculous answer given to his prayer.- To infer from this act ofElijah the right to institute a bloody persecution of heretics, wouldnot only indicate a complete oversight of the difference betweenheathen idolaters and Christian heretics, but the same reprehensibleconfounding of the evangelical standpoint of the New Testamentwith the legal standpoint of the Old, which Christ condemned in Hisown disciples in Luk 9:55-56.)

1Ki 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).

1Ki 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 (1Ki 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 (1Ki 18:43, 1Ki 18:44) also apply to the situation of el Mohraka : "on its west andnorth-west side the view of the sea is quite intercepted by an adjacentheight. That height may be ascended, however, in a few minutes, anda 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).

1Ki 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 disappearedfrom the plain of Jezreel, and the loose clay composing its soil musthave been changed into a deep layer of dust. Had time been allowedfor the rain to convert that dust into a bed of mud, the chariot-wheelsmight have stuck fast in it."V. de Velde, i. pp. 326-7.)

1Ki 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.

1Ki 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. 2Ki 3:15; Eze 1:3; Eze 3:15, etc.).

Constable: 1Ki 16:29--22:41

1. Ahab's evil reign in Israel 16:29-22:40

Ahab ruled Israel from Samaria for 22 years (874-853 B.C.). During the first of these years Asa ruled alone in Judah. Then for three years Asa and Jehoshaphat shared the throne. For the remainder of Ahab's reign Jehoshaphat ruled alone.

Constable: 1Ki 18:1-16

God's revelation of His people 18:1-16

Elijah would next learn from God how the Israelites would respond to his ministry as God's servant.

Evidently God made the famine especially severe in Samaria (v. 2) because Ahab and Jezebel were the causes of it and lived there. As a believer in Yahweh, Obadiah had been a blessing to 100 of God's prophets even in the famine (vv. 3-4). Surveyors have counted over 2,000 caves in the Mount Carmel area.¹⁸⁶

When Obadiah met Elijah, he voiced his submission to the man of God and to Yahweh. He did so by calling Elijah his "master" (v. 7). However, Obadiah served two masters. Elijah pointed this out by referring to Ahab as Obadiah's master (v. 8). To rise as high as he had in Ahab's government Obadiah had to have lived a double life of external support for Ahab while internally following Yahweh.

Obadiah's confession that Yahweh lived presents him as a genuine believer (v. 10). This is exactly the same profession that both the widow (17:12) and Elijah had made (17:1). Obadiah went to great pains to convince Elijah that he was a believer in Yahweh. He must have felt this explanation was necessary because of his position in Ahab's cabinet (v. 13). He obviously struggled with whether he could believe Elijah when the prophet told him he would speak to Ahab (vv. 11-12, 14). Having received a second promise from Elijah that he would not disappear (v. 15), Obadiah finally obeyed the prophet's command (v. 8) and went to Ahab (v. 16).

"Why Obadiah should be so featured is, at first, puzzling. Yet the episode appears to have two major purposes. First, Obadiah's speech reveals to Elijah the gravity of the crisis in Samaria during his absence . . .

"Second, through the use of irony, Obadiah's scene establishes the unique authority of Elijah."¹⁸⁷

Obadiah was similar to many believers in Yahweh who were living in Israel then. They had divided allegiances, their faith in God was weak, they were fearful for their own safety, and they were slow to respond to God's word. What a contrast Obadiah was to the Gentile widow of Zarephath (cf. Matt. 15:21-28). Elijah saw beforehand, in Obadiah's response to him, how believers in Israel would respond to what he would soon do on Mount Carmel. Elijah would call on the people to do essentially what he had commanded Obadiah to do: obey the Lord's word through His prophet.

Constable: 1Ki 18:17-40

The vindication of Yahweh 18:17-40

Ahab had a problem of perception similar to Obadiah's (v. 17; cf. v. 7). The real source of Israel's troubles was Ahab and Omri's disregard of the Mosaic Covenant and their preference for idolatry (Deut. 6:5).

"This was a crime against the state worthy of death (like that of Achan, Jos. 6:18; 7:25; and Jonathan in 1 Sa. 14:24-29)."¹⁸⁸

Probably hundreds if not thousands of people gathered since Elijah summoned all Israel to Mount Carmel. Elijah probably chose this mountain, as God led him, because it stood between Israel and Phoenicia geographically, neutral ground between Yahweh's land and Baal's. Furthermore the Phoenicians regarded Carmel as Baal's sacred dwelling place. Storms with lightning and thunder were common on Mount Carmel, and Baal worshippers viewed them as manifestations of their deity. The name "Carmel" means "the garden land," and it was famous for its fertility. In the minds of many, Baal had the advantage in this contest. Elijah ordered Ahab around (v. 19) as was appropriate since the prophet was the representative of the true King of Israel. Surprisingly Ahab obeyed. His weak will becomes even more obvious later in 1 Kings.

"To eat at the table of the king or queen was to be subsidized by the state (cf. 2 Sam. 9:9-11; 1 Kgs. 2:7). So aggressive is Jezebel that she promotes at state expense the worship of Baal and Asherah."¹⁸⁹

Interestingly this was a contest of prophets, not priests. The priests in Israel had long since lost their influence in Israel. Apparently the prophets in Phoenicia were more powerful too. Perhaps God accepted Elijah's offering as a non-priest because there were no faithful priests in the Northern Kingdom at this time (cf. Num. 18; Deut. 18).

The Israelites had been straddling the spiritual fence just as Obadiah had (v. 21).

"The issue is not that Israel wanted to reject Yahweh and choose Baal, but rather to serve them both. Elijah called for an either/or decision."¹⁹⁰

"Here is the Martin Luther of old-time Israel, who singlehanded challenged the whole priesthood of the state religion, and all the people of the realm, to the decisive test on Mount Carmel."¹⁹¹

Elijah realized that he was not the only prophet of Yahweh who remained in Israel (v. 22; cf. v. 13), but in this situation the odds were one against 450.¹⁹² He felt alone. His victory would require a supernatural act of God. The oxen as symbols of service may have represented the people of Israel (cf. Num. 7:3). Elijah would sacrifice them as a burnt offering of worship (v. 23). Which people would their respective deities accept, those the pagan priests symbolically offered to Baal or those Elijah offered to Yahweh? Aaron had previously conducted a similar test (Lev. 9). The deity who brought fire down would be the true God. By coming in fire God illustrated His power to judge (Lev. 10:1-2).

Even though Baal worshippers thought the thunder represented Baal's voice they did not hear his voice on this occasion (v. 26). This was not a rain-making dance but a wild dance in worship of Baal.¹⁹³ Elijah did something that must have shocked everyone present. He mocked Baal. In the ancient East even if a person did not worship an idol he at least took its status as a god for granted.¹⁹⁴ However, Elijah refused to acknowledge that Baal was a god at all. He suggested that Baal might be "occupied" (v. 27; lit. relieving himself).¹⁹⁵ His devotees also thought Baal accompanied the Phoenician sailors, so Elijah suggested he might be on a journey (v. 27). All of these possibilities exposed Baal's limited powers. Pagan worship has always proved destructive to humanity, as the priests' cutting themselves illustrated (v. 28). For six hours the priests of Baal ranted and raved to no avail (v. 29).

Yahweh's altar at that site (one of the high places?) had fallen into disrepair (v. 30). Elijah rebuilt it, as the Mosaic Covenant specified, with 12 uncut stones symbolic of Israel's 12 tribes. There was still only one Lord, one covenant, and one nation with one destiny in the plans and purposes of God even though the nation had split into two parts.

"As Moses built an altar at Sinai and set up twelve stones for the twelve tribes (Exodus 24:4), and Joshua erected the twelve stones at Gilgal in the Gilgal covenant festival (Joshua 4:3), so Elijah built an altar of twelve stones according to the number of the tribes' of Israel (I Kings 17:31)."¹⁹⁶

The 12 pitchers of water (vv. 33-34) likewise represented Israel, probably as God's instrument of refreshment to the world. Elijah may have obtained the water from a spring or perhaps from the Great (Mediterranean) Sea that is not far from some parts of Mount Carmel.

Elijah prayed a simple prayer for God's glory at 3:00 p.m., the time of Israel's sacrifice that illustrated its daily commitment to Yahweh (vv. 36-37).¹⁹⁷ Emphasizing the fact that Yahweh had been Israel's God since patriarchal times, Elijah prayed that the Lord would reveal Himself as Israel's God. He also asked that the people would perceive that He had accepted His servant Elijah's offering that he had presented in harmony with God's Law. The heart of the people needed turning back to God, and Elijah prayed for evidence of that as well (v. 37).

God revealed Himself as He had earlier in Israel's history (Lev. 10:1-2). He accepting the sacrifice of the nation symbolized by the 12 stones, the dust out of which He had created the people, and the 12 pitchers of water (v. 38). The Israelites did turn back to God. They demonstrated their repentance with obedience to the Mosaic Law and God's prophet by slaying the false prophets as the Law prescribed (v. 40; cf. Exod. 22:20; Deut. 13:1-18; 17:2-7; 18:20). The Kishon Wadi lay just north of Mount Carmel in the Jezreel Valley below.

Elijah's actions on Mount Carmel were a strong polemic against Canaanite religion.¹⁹⁸

"The contest on Carmel is not, as often billed, between Elijah and the prophets of Baal: it is between his Lord Yahweh himself and Lord Baal."¹⁹⁹

". . . the whole chapter . . . is seen to have a single motive from beginning to end: the bringing of rain, that Yahweh's supremacy may be established in Israel, not by a barren Pyrrhic victory through a supernatural fire-bolt, but by meeting the crying need of His people for water . . ."²⁰⁰

Constable: 1Ki 18:41-46

The end of the drought 18:41-46

Evidently thunder accompanied the falling of the fire (lightning?) from heaven (v. 41).²⁰¹ Elijah told Ahab, who had personally witnessed the contest, that he could celebrate by eating (v. 41). Perhaps he had been fasting to end the drought. Ahab evidently went up Mount Carmel from the Jezreel Valley below to eat, but Elijah went up higher to pray for rain (v. 42). His posture evidenced humility and mourning as well as prayer.

Rain normally came on Carmel from the west, from the Mediterranean Sea (v. 43). Elijah persisted in prayer doubtless basing his request on the people's repentance and God's promise to bless with rain (Deut. 28:12). Perhaps the cloud shaped like a man's hand (v. 44) represented God's hand returning to the land to bless His people again (cf. v. 46). Jezreel (v. 45) was Ahab's winter palace that stood 10 to 20 miles southeast of Carmel, depending on where on Mount Carmel these events took place, in the Jezreel Valley. Perhaps Elijah ran along the ridge of Mount Carmel while Ahab's chariot got bogged down in the muddy valley below (v. 46).

This concludes the account of Israel's three and one-half year drought (17:1-18:46; cf. Luke 4:25; James 5:17; ca. 860-857 B.C.).²⁰² The major motifs of this section are Yahweh's superiority over Baal and His faithfulness to withhold blessing (rain) as a punishment and to send it in response to repentance.

"Often in the history of the world great issues have depended on lone individuals, without whom events would have taken a wholly different turn. Yet few crises have been more significant for history than that in which Elijah figured, and in the story of the Transfiguration he rightly stands beside Moses. Without Moses the religion of Yahwehism as it figured in the Old Testament would never have been born. Without Elijah it would have died. The religion from which Judaism, Christianity and Islam all in varying ways stemmed would have succumbed to the religion of Tyre. How different the political history of the world might have been it is vain to speculate. But it is safe to say that from the religion of [Baal] Melkart mankind would never have derived that spiritual influence which came from Moses and Elijah and others who followed in their train."²⁰³

"Without question Elijah is one of the most distinctive and diversely talented individuals in the Bible. He is prophet, preacher, political reformer, and miracle worker all at the same time. At the heart of this multifaceted person, though, rests one overriding conviction. Elijah hates Baalism as much as Jezebel loves the cult, and he desires to magnify Yahweh over Baal and defeat the interloping religion once and for all. He makes it his mission to teach that Yahweh lives, that Baal does not exist, and that ethical standards flow from a commitment to the living God."²⁰⁴

Guzik: 1Ki 18:1-46

1 Kings 18 - Elijah's Victory at Carmel

A. Elijah meets Ahab.

1. (1-2) The end of the drought.

And it came to pass after many days that the word of the LORD came to Elijah, in the third year, saying, "Go, present yourself to Ahab, and I will send rain on the earth." So Elijah went to present himself to Ahab; and there was a severe famine in Samaria.

a. In the third year: This remarkable drought lasted three and one-half years by the fervent prayer of Elijah.

b. Go, present yourself to Ahab: Earlier God told Elijah to hide himself. Now it was time to present himself. There is a time to hide and be alone with God, and there is also a time to present our self to the world. Some wish to always remain hidden when they should step up and present themselves.

i. Elijah simply obeyed God's command. Though it happened through the prayers of Elijah, his prayers were sensitive to the leading of God. The drought did not begin or end as a result of Elijah's will, but at God's will.

2. (3-14) Elijah meets Obadiah.

And Ahab had called Obadiah, who was in charge of his house. (Now Obadiah feared the LORD greatly. For so it was, while Jezebel massacred the prophets of the LORD, that Obadiah had taken one hundred prophets and hidden them, fifty to a cave, and had fed them with bread and water.) And Ahab had said to Obadiah, "Go into the land to all the springs of water and to all the brooks; perhaps we may find grass to keep the horses and mules alive, so that we will not have to kill any livestock. So they divided the land between them to explore it; Ahab went one way by himself, and Obadiah went another way by himself. Now as Obadiah was on his way, suddenly Elijah met him; and he recognized him, and fell on his face, and said, "Is that you, my lord Elijah?" And he answered him, "It is I. Go, tell your master, 'Elijah is here.'" So he said, "How have I sinned, that you are delivering your servant into the hand of Ahab, to kill me? As the LORD your God lives, there is no nation or kingdom where my master has not sent someone to hunt for you; and when they said, 'He is not here,' he took an oath from the kingdom or nation that they could not find you. And now you say, 'Go, tell your master, "Elijah is here"'! And it shall come to pass, as soon as I am gone from you, that the Spirit of the LORD will carry you to a place I do not know; so when I go and tell Ahab, and he cannot find you, he will kill me. But I your servant have feared the LORD from my youth. Was it not reported to my lord what I did when Jezebel killed the prophets of the LORD, how I hid one hundred men of the Lord's prophets, fifty to a cave, and fed them with bread and water? And now you say, 'Go, tell your master, "Elijah is here." ' He will kill me!"

a. While Jezebel massacred the prophets of the LORD, that Obadiah had taken one hundred prophets and hidden them, fifty to a cave, and had fed them with bread and water: This man Obadiah was a brave man who stood for God and His prophets in a difficult time.

i. This may be the same Obadiah whose prophecy against Edom is recorded among the Minor Prophets. It is a little difficult to be certain, because there were 13 Obadiahs in the Old Testament. The Hebrew name Obadiah means "Worshipper of Yahweh" or "Servant of Yahweh."

· An Obadiah was sent out by King Jehoshaphat of Judah to teach the law in the cities of Judah (2 Chronicles 17:7)

· An Obadiah was one of the overseers who helped repair the temple in the days of Josiah, King of Judah (2 Chronicles 34:12)

· An Obadiah was a priest in the days of Nehemiah (Nehemiah 10:5)

ii. One hundred prophets: "Prophets: this name is not only given to such as are endowed with an extraordinary spirit of prophecy, but to such ministers as devoted themselves to the service of God in preaching, praying, praising God, and the like." (Poole)

iii. " Account for it how you may, it is a singular circumstance that in the center of rebellion against God there was one whose devotion to God was intense and distinguished. As it is horrible to find a Judas among the apostles, so it is grand to discover an Obadiah among Ahab's courtiers. What grace must have been at work to maintain such a fire in the midst of the sea, such godliness in the midst of the vilest iniquity!" (Spurgeon)

iv. "That Obadiah would have little difficulty in finding caves fro the sons of the prophets can bee seen in that over two thousand caves have been counted in the Mount Carmel area." (Patterson and Austel)

b. Now as Obadiah was on his way, suddenly Elijah met him: The drought was so severe that King Ahab himself and his trusted servant Obadiah were out searching for pastureland. God arranged this unexpected meeting between Obadiah and the Prophet Elijah.

i. "We might have supposed that he would set himself to alleviate the miseries of his people; and, above all, that he would have turned back to God: but no - his one thought was about the horses and mules of his stud; his only care was to save some of them alive . . . What selfishness is here! Mules and asses before his people! Seeing for grass, instead of seeking for God!" (Meyer)

c. How have I sinned, that you are delivering your servant into the hand of Ahab, to kill me? Obadiah knew that King Ahab conducted an exhaustive search for Elijah, to punish him for the drought that his prayers imposed on Israel. Obadiah feared that if he announced that he met Elijah and the prophet disappeared again, Ahab would punish Obadiah for letting Elijah get away.

3. (15-16) Elijah assures Obadiah that he will meet with Ahab.

Then Elijah said, "As the LORD of hosts lives, before whom I stand, I will surely present myself to him today." So Obadiah went to meet Ahab, and told him; and Ahab went to meet Elijah.

a. I will surely present myself to him today: Kindly and wisely, Elijah responded to Obadiah's legitimate fears. He would not make Obadiah a martyr for Elijah's deeds.

4. (17-19) Elijah and Ahab trade accusations.

Then it happened, when Ahab saw Elijah, that Ahab said to him, "Is that you, O troubler of Israel?" And he answered, "I have not troubled Israel, but you and your father's house have, in that you have forsaken the commandments of the LORD and have followed the Baals. Now therefore, send and gather all Israel to me on Mount Carmel, the four hundred and fifty prophets of Baal, and the four hundred prophets of Asherah, who eat at Jezebel's table."

a. Is that you, O troubler of Israel? Ahab was easily the worst, most ungodly king that Israel ever had. Yet he did not hesitate to blame the godly prophet Elijah for the problems of Israel. If Ahab would at least stop the active persecution of the people of God, God would relent in the drought. But the wicked king of Israel found it easier to blame the godly prophet.

i. According to his theology, it made sense for Ahab to blame Elijah. Ahab believed in Baal, so much so that his government promoted and supported Baal worship and persecuted the worshippers of Yahweh. Ahab believed that Elijah had angered the sky-god Baal and therefore Baal withheld raid. Ahab probably thought that Baal would hold back the rain until Elijah was caught and executed.

ii. Instead, Ahab should have turned to the Word of God. Deuteronomy 28:23-24 promised that drought would come to a disobedient Israel.

b. Now therefore, send and gather all Israel to me on Mount Carmel: Elijah challenged King Ahab to gather the idol prophets of Baal and Asherah for this meeting at Mount Carmel.

i. "Gather to me all Israel, by their deputies, or heads, or representatives, that they may be witnesses of all our transactions." (Poole)

ii. 1 Kings 18:36 makes it clear that Elijah did all this at the command of God. This wasn't his clever idea or strategy. This was a God-inspired plan that Elijah obeyed.

iii. It was important to confront and eliminate these prophets of Baal before God sent rain to the land of Israel. It was crucial that everyone understand that the rain came from Yahweh, not from Baal.

c. Who eat at Jezebel's table: This refers to fact that these prophets of Baal and Asherah were sponsored and supported by the government of Israel, having a special patron in the wicked Queen Jezebel.

B. Elijah's victory on Mount Carmel.

1. (20-21) Elijah challenges Israel to make a decision.

So Ahab sent for all the children of Israel, and gathered the prophets together on Mount Carmel. And Elijah came to all the people, and said, "How long will you falter between two opinions? If the LORD is God, follow Him; but if Baal, follow him." But the people answered him not a word.

a. Ahab sent for all the children of Israel: It is hard to know why Ahab did this, carrying out the instructions of Elijah. Perhaps he hoped that the people would be so angry with Elijah for the last three years of drought that this crowd would turn against the prophet.

b. And gathered the prophets together on Mount Carmel: These prophets of Baal hated Elijah. They loved the favor of King Ahab and Queen Jezebel, and they enthusiastically promoted the persecution of any true follower of Yahweh. But over the last three years they had been severely humbled by Elijah and the drought sustained by his prayers. All their cries to the weather-god Baal were ineffective for three years. They hated this prophet of God who humiliated them and their sham priesthood so thoroughly.

i. "See, with what malignant glances his every movement is watched by the priests. No tiger ever watched its victim more fiercely! If they may have their way, he will never touch yonder plain again." (Meyer)

ii. "That lone man, of heroic soul, stemmed the fearful torrent of idolatry, and like a rock in mid-current, firmly stood his ground. He, alone and single-handed, was more than a match for all the priests of the palace and the groves, even as one lion scatters a flock of sheep." (Spurgeon)

c. How long will you falter between two opinions? If the LORD is God, follow Him; but if Baal, follow him: This was a logical and useful question. In general, the people of Israel were in a spiritually lukewarm condition. They wanted to give some devotion to both Yahweh and Baal, but the God of Israel was not interested in such divided devotion.

i. Spiritually speaking, Israel was like an unfaithful partner in a marriage who doesn't want to give up their marriage partner, but also does not want to give up their illicit lover. The marriage partner has a legitimate claim to the exclusive devotion of their spouse.

ii. How long will you falter: The ancient Hebrew word translated falter means "to limp, halt, hop, dance, or leap." (Dilday) It is the same word used in 1 Kings 18:26 where the prophets of Baal leaped about the altar. It may be that Elijah meant, "How long will you dance between two opinions?"

iii. Adam Clarke had a slightly different understanding: "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."

iv. The appeal of Elijah made it clear that there was a difference between the service of Baal and the service of Yahweh. Perhaps in the minds of many, there was not a great difference - the only important thing was to have some kind of religion, and to be sincere about that, following your heart to whatever god your heart might lead you to. Yet Elijah knew that it could never be this way. You either served Baal or you served Yahweh; there was a difference.

v. Elijah's appeal also called his hearers to account for the period of time in which they had made not decision between Yahweh and Baal. "How long," he asked them. "How many more sermons do you want? How many more Sundays must roll away wasted? How many warnings, how many sicknesses, how many toilings of the bell to warn you that you must die? How many graves must be dug for your family before you will be impressed? How many plagues and pestilences must ravage this city before you will turn to God in truth? How long halt ye between two opinions?" (Spurgeon)

d. But the people answered him not a word: There was no object and no repentance. They lacked the courage to either defend their position or to change it. They were willing to live unexamined lives of low conviction.

i. Elijah could so accurately see their hearts because he could see their actions. It was as if he said, "I know you are not decided in opinion, because you are not decided in practice. If God be God, follow him; if Baal, follow him. You are not decided in practice." (Spurgeon)

2. (22-24) Elijah proposes a test between God and Baal.

Then Elijah said to the people, "I alone am left a prophet of the LORD; but Baal's prophets are four hundred and fifty men. Therefore let them give us two bulls; and let them choose one bull for themselves, cut it in pieces, and lay it on the wood, but put no fire under it; and I will prepare the other bull, and lay it on the wood, but put no fire under it. Then you call on the name of your gods, and I will call on the name of the LORD; and the God who answers by fire, He is God." So all the people answered and said, "It is well spoken."

a. I alone am left a prophet of the LORD: This was probably not true and Elijah had reason to know that it was not true. In the recent past Obadiah told him that he sheltered 150 prophets of God against the persecution of Jezebel and Ahab.

b. Let them give us two bulls; and let them choose one bull for themselves: In this proposed test, Elijah was careful to give the prophets of Baal every potential advantage. They picked the two bulls, and picked which one they would sacrifice and which one Elijah would sacrifice.

c. And the God who answers by fire, He is God: The fire would not come from either Elijah or the prophets of Baal. It had to be supernatural in origin, and supplied by either Baal or Yahweh.

i. Again, Elijah gave plenty of advantage to the prophets of Baal. It was thought that Baal was the sky-god, lord of the weather and the sender of lightning (thought to be fire from the sky). If Baal were real, he certainly could send fire from heaven.

ii. To put God and himself on the line before the gathered nation of Israel took a lot of faith. Elijah learned this faith over the many months of daily dependence on God, both at the Brook Cherith and at the widow's house at Zarapeth.

iii. Of course, Elijah had plenty of reasons for confidence in the LORD God. First, he was following express instructions from the LORD (1 Kings 18:36). Second, he knew from the history of Israel that God could and would send fire from heaven upon a sacrifice (Judges 6:20-21 and 2 Chronicles 7:1-7).

3. (25-27) The prophets of Baal pray for fire from their god.

Now Elijah said to the prophets of Baal, "Choose one bull for yourselves and prepare it first, for you are many; and call on the name of your god, but put no fire under it." So they took the bull which was given them, and they prepared it, and called on the name of Baal from morning even till noon, saying, "O Baal, hear us!" But there was no voice; no one answered. Then they leaped about the altar which they had made. And so it was, at noon, that Elijah mocked them and said, "Cry aloud, for he is a god; either he is meditating, or he is busy, or he is on a journey, or perhaps he is sleeping and must be awakened."

a. Called on the name of Baal from morning even till noon, saying, "O Baal, hear us!" The prophets of Baal had a devoted prayer life. Here they prayed long and with great passion. Yet because they did not pray to the real God, their prayer meant nothing. There was no voice; no one answered.

b. They leaped about the altar which they had made: The prophets of Baal had a energetic prayer life. Their worship was filled with enthusiasm and activity. Yet because it was not directed to the real God, their prayer meant nothing.

c. Elijah mocked them: Elijah could not resist the opportunity to mock the prophets of Baal for their evidently foolish faith.

i. "Elijah's irony bordered on sarcasm." (Patterson and Austel) The words meditating and busy can be translated "to be engaged in business" and may be a euphemism for bodily elimination.

ii. "Rabbi S. Jarchi gives this the most degrading meaning; I will give it in Latin, because it is too coarse to be put in English; Fortassis ad locum secretum abiit, ut ventrem ibi exoneret; 'Perhaps he has gone to the -------------.' This certainly reduces Baal to the lowest degree of contempt, and with it the ridicule and sarcasm are complete." (Clarke)

4. (28-29) The prophets of Baal work harder at their prayer.

So they cried aloud, and cut themselves, as was their custom, with knives and lances, until the blood gushed out on them. And when midday was past, they prophesied until the time of the offering of the evening sacrifice. But there was no voice; no one answered, no one paid attention.

a. They cried aloud, and cut themselves, as was their custom, with knives and lances, until the blood gushed out on them: The prophets of Baal were utterly sincere and completely devoted to their religion. They were so committed that they expressed it in their own blood. They had zeal, but without knowledge - therefore their zeal profited them nothing.

i. "The practice of self-inflicted wounds to arouse a deity's pity or response is attested in Ugarit when men 'bathed in their own blood like an ecstatic prophet.'" (Wiseman)

ii. "This was done according to the rites of that barbarous religion; of the blood of the bullock would not move him they thought their own blood might; and with it they smeared themselves and their sacrifice." (Clarke)

b. But there was no voice; no one answered, no one paid attention: This is the sad result of worshipping an imaginary god or the god of our own making. We may dedicate great sincerity, sacrifice, and devotion to such gods but it means nothing. There is no one there to answer.

5. (30-35) Elijah prepares his altar.

Then Elijah said to all the people, "Come near to me." So all the people came near to him. And he repaired the altar of the LORD that was broken down. And 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, saying, "Israel shall be your name." Then with the stones he built an altar in the name of the LORD; and he made a trench around the altar large enough to hold two seahs of seed. And he put the wood in order, cut the bull in pieces, and laid it on the wood, and said, "Fill four waterpots with water, and pour it on the burnt sacrifice and on the wood." Then he said, "Do it a second time," and they did it a second time; and he said, "Do it a third time," and they did it a third time. So the water ran all around the altar; and he also filled the trench with water.

a. Come near to me: When it was Elijah's turn to sacrifice, he first wanted to get the attention of the people. This was for their benefit, not his own or really primarily for the benefit of God. They needed to pay attention so they would see that the LORD was a true God, in contrast to the silent Baal.

b. He repaired the altar of the LORD that was broken down: Elijah was very aware that he repaired something that once stood strong. There was once an altar of the LORD at Carmel and in Israel in general. Elijah looked to revive something that once was.

c. Fill four waterpots with water, and pour it on the burnt sacrifice and on the wood: In wanting to make a deep impression upon the people, Elijah required more of Yahweh than he did of Baal. Elijah did not even suggest to the prophets of Baal that they wet down their sacrifice once or twice, much less three times. Yet Elijah did this, confident that it was no harder for God to ignite a wet sacrifice than it was for Him to set a dry one ablaze.

i. "There can be no question of trickery, such as the use of naptha [a flammable liquid often used as a solvent] instead of water, or mirrors for ignition as suggested by some scholars. The opposition was observant and close." (Wiseman)

6. (36-37) Elijah's prayer.

And it came to pass, at the time of the offering of the evening sacrifice, that Elijah the prophet came near and said, "LORD God of Abraham, Isaac, and Israel, let it be known this day that You are God in Israel and I am Your servant, and that I have done all these things at Your word. Hear me, O LORD, hear me, that this people may know that You are the LORD God, and that You have turned their hearts back to You again."

a. At the time of the offering of the evening sacrifice: Some 50 years before this, Jeroboam the King of Israel officially disassociated the citizens of the northern kingdom from the worship of the God of Israel at the temple in Jerusalem. Nevertheless, Elijah still remembered the evening sacrifice that was offered according to God's commandment every day at the temple in Jerusalem.

b. Let it be known this day that You are God in Israel and I am Your servant: Both were important. It was important for the people of Israel to know who their God was, and who God's servant was.

c. And that I have done all these things at Your word: This also was essential, and helps us to understand the whole event. Elijah did this according to the word of God. It wasn't prompted because of his own cleverness, because of presumption or because of vainglory. God led Elijah to this showdown with the prophets of Baal.

i. "It was no whim of his to chastise the nation with a drought. It was no scheme of his, concocted in his own brain, that he should put the Godhead of Jehovah or of Baal to the test by a sacrifice to be consumed by miraculous fire." (Spurgeon)

ii. Spurgeon recommended that believers use the same principle in prayer, especially those who preach the Word of God: "Go you to the mercy-seat with this as one of your arguments, 'Lord, I have done according to thy word. Now let it be seen that it is even so. I have preached thy word, and thou hast said, "It shall not return unto me void." I have prayed for these people, and thou hast said, "The effectual fervent prayer of a righteous man availeth much"; let it be seen that this is according to thy word.'"

7. (38-40) The result: Yahweh answers by fire.

Then the fire of the LORD fell and consumed the burnt sacrifice, and the wood and the stones and the dust, and it licked up the water that was in the trench. Now when all the people saw it, they fell on their faces; and they said, "The LORD, He is God! The LORD, He is God!" And Elijah said to them, "Seize the prophets of Baal! Do not let one of them escape!" So they seized them; and Elijah brought them down to the Brook Kishon and executed them there.

a. Then the fire of the LORD fell: The prophets of Baal had passion, commitment, sincerity, devotion, and great energy. What they did not have was a God in heaven who answered by fire.

i. "The action of this fire was in every case downward, contrary to the nature of all earthly and material fire." (Clarke)

ii. "Elijah's petition had lasted less than a minute but produced spectacular results. The difference lay in the One addressed." (Patterson and Austel)

b. The fire of the LORD fell and consumed the burnt sacrifice, and the wood and the stones and the dust, and it licked up the water that was in the trench: When the fire of God fell, its work was beyond expectation. It would have been enough if merely the cut-up pieces of bull on the altar were ignited, but God wanted more than simple vindication - He wanted to glorify Himself among the people.

c. Now when all the people saw it, they fell on their faces; and they said, "The LORD, He is God! The LORD, He is God!" At this moment, the people were completely persuaded. Asked to choose between Baal and Yahweh, there was no choice to make - obviously, the LORD was God.

i. Tragically, this was only a momentary persuasion. This was no lasting revival in Israel. The people were decidedly persuaded, but not lastingly changed.

d. Elijah said to them, "Seize the prophets of Baal! Do not let one of them escape!" Since this was a contest between Yahweh and Baal, the prophets of each deity had to be responsible for their respective results. The great sin of King Ahab was his official sponsorship of the prophets of Baal, and now that the fraud of Baal was exposed, his prophets had to answer for it and were dealt with according to the Law of Moses (Deuteronomy 13:5, 13:13-18, 17:2-5, and 18:9-22).

i. Elijah simply demanded that the prophets of Baal receive the treatment they promoted for the prophets of Yahweh.

C. Elijah goes to Jezreel.

1. (41-44) Elijah prays for rain.

Then Elijah said to Ahab, "Go up, eat and drink; for there is the sound of abundance of rain." So Ahab went up to eat and drink. And Elijah went up to the top of Carmel; then he bowed down on the ground, and put his face between his knees, and said to his servant, "Go up now, look toward the sea." So he went up and looked, and said, "There is nothing." And seven times he said, "Go again." Then it came to pass the seventh time, that he said, "There is a cloud, as small as a man's hand, rising out of the sea!" So he said, "Go up, say to Ahab, 'Prepare your chariot, and go down before the rain stops you.'"

a. Go up, eat and drink; for there is the sound of abundance of rain: Elijah knew that once the official worship of Baal had been defeated, the purpose for the drought was fulfilled. Rain was on the way. Elijah and Ahab would now each do what they wanted to do - Elijah would pray and Ahab would eat.

b. He bowed down on the ground, and put his face between his knees: This was an unusual posture of prayer for Elijah. He wasn't kneeling, he wasn't sitting, he wasn't standing, and he didn't lay prostrate before the LORD. This shows that the power in prayer resides in faith in the living God.

i. "We scarcely recognize him, he seems so to have lost his identity. A few hours before, he stood erect as an oak of Bashan; now, he is bowed as a bulrush. Then as God's ambassador he pleaded with man; now as man's intercessor he pleads with God. It is not always so - that the men who stand straightest in the presence of sin bow lowest in the presence of God." (Meyer)

c. It came to pass the seventh time: This was stubbornly persistent prayer. It was as if Elijah would not take "no" for an answer, because he had confidence that God's will was to send rain. He stubbornly furthered the will of God by his persistent prayer.

i. "Go again seven times; let us not be dejected for some disappointments, but continue to wait upon God, who will answer me, and that speedily." (Poole)

ii. "God's promises are given, not to restrain, but to incite to prayer. They show the direction in which we may ask, and the extent to which we may expect an answer They are the mould into which we may pour our fervid spirits without fear." (Meyer)

d. There is a cloud, as small as a man's hand, rising out of the sea! Elijah prayed, asking in faith for God to send the rain. Elijah obviously sensed this was the will of God, yet it was his fervent prayer that brought the rain. The evidence of the rain came slowly and in a small way, but out of this small evidence God brought a mighty work.

i. In the November 9 1904 edition of The Life of Faith, a London newspaper dedicated to the deeper life movement, a writer named Jessie Penn-Lewis reported on a remarkable work just beginning in Wales under the ministry of men like Evan Roberts and Seth Joshua. She reported that a cloud no bigger than a man's hand had arisen in Wales. It was a fitting description of the clear but small beginning of what became a mighty work.

ii. Charles Spurgeon used this text as an illustration of the small signs that precede a mighty work of God. He spoke of four "certain signs and tokens for good which prayerful faith clearly perceives when an awakening, a genuine revival is about to come." Christians should regard the following things as clouds, as small as a man's hand, rising out of the sea.

· A growing dissatisfaction with the present state of things, and an increasing anxiety among the members of the church for the salvation of souls.

· When this anxiety leads believers to be exceedingly earnest and importunate in prayer.

· When ministers begin to take counsel one with another, and to say, "What must we do?"

· When we shall see the doctrine of the individual responsibility of each Christian fully felt and carried out into individual action.

e. Prepare your chariot, and go down before the rain stops you: This was a word of faith from Elijah to Ahab. Based only on the sighting of a cloud that was as small as a man's hand, he knew a torrent was on the way.

2. (45-46) Elijah's amazing 14 mile cross-country run.

Now it happened in the meantime that the sky became black with clouds and wind, and there was a heavy rain. So Ahab rode away and went to Jezreel. Then the hand of the LORD came upon Elijah; and he girded up his loins and ran ahead of Ahab to the entrance of Jezreel.

a. There was a heavy rain: God's word through Elijah was proved true. The long drought was over, and it was demonstrated that the prayers of Elijah both withheld the rain and then subsequently brought the rain.

b. Then the hand of the LORD came upon Elijah; and he girded up his loins and ran ahead of Ahab: This was an obviously supernaturally empowered 14-mile cross-country run. We don't know exactly when it was important to God for Elijah to reach Jezreel first; perhaps it was so that he would be the first to tell Queen Jezebel.

i. "To demonstrate that he was neither ashamed of, nor afraid for, what he had done, though he knew how Jezebel would resent it, but durst venture himself in the midst of his enemies, as being confident of the Divine power and protection." (Poole)

ii. "That Elijah could have made such a run is assured in the Arab runners could easily cover one hundred miles in two days." (Patterson and Austel)

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: 1Ki 18:27

1 KINGS 18:27 —Why was Elijah blessed for ridiculing the prophets of Baal when the Bible urges us to use kind words to our enemies?

PROBLEM: The Bible says here that “Elijah mocked them” and suggested that their god was “meditating, or he is busy, or he is on a journey, or perhaps he is sleeping and must be awakened.” However, the Scriptures teach in other places to “love your enemies” ( Matt. 5:44 ), “bless and do not curse” ( Rom. 12:14 ), and “let your speech always be with grace” ( Col. 4:6 ). Elijah’s conduct hardly seems exemplar of these truths.

SOLUTION: First, it should be pointed out that the text does not specifically commend every word Elijah uttered. It simply says that God answered his prayer to vindicate him by sending fire to consume the sacrifice and the prophets of Baal (v. 38 ).

Further, it can be argued that Elijah did not violate any of these scriptural exhortations. Nowhere does the Bible say Elijah hated the prophets of Baal or cursed them. As for Elijah’s alleged ridicule, it was no doubt cutting, but not outside the limits of a forceful but legitimate use of irony. The same passage that exhorts us to always speak with “grace” also notes that it can be “seasoned with salt.” This was perhaps an example of a more salty remark. In any event, there is no indication that Elijah did it with malice. Ultimately, his act was benevolent in that it saved the lives of those who were witnesses of this marvelous intervention of God.

Critics Ask: 1Ki 18:32

1 KINGS 18:32-35 —Where did Elijah get all the water if there had been a drought for three years?

PROBLEM: Even the brook had dried up because the drought was so severe ( 1 Kings 17:7 ; cf. 18:2 ). Yet before Elijah prayed for fire from heaven he doused the sacrifice with water three times until it filled the trenches around the altar.

SOLUTION: There was a severe drought, but there was still water to drink, both for man and beast, from the springs around the land ( 1 Kings 18:5 ), and from the brook Kishon (v. 40 ). The drought was not so bad that the people were literally dying from thirst. The amount of water Elijah used was not astronomical, being only twelve “waterpots” full ( 18:33-34 ). Although waterpots varied in size from those small enough to be carried by one person, some were big enough to hold 20 gallons. However, the author of Kings notes that the trench was big enough to hold about two seahs of seed, equivalent to about one-fourth of a bushel. The fact that Elijah commanded his servants to fill the waterpots indicates that they were small enough for one person to carry. The total amount of water probably amounted to about 13 quarts.   

Critics Ask: 1Ki 18:33

1 KINGS 18:32-35 —Where did Elijah get all the water if there had been a drought for three years?

PROBLEM: Even the brook had dried up because the drought was so severe ( 1 Kings 17:7 ; cf. 18:2 ). Yet before Elijah prayed for fire from heaven he doused the sacrifice with water three times until it filled the trenches around the altar.

SOLUTION: There was a severe drought, but there was still water to drink, both for man and beast, from the springs around the land ( 1 Kings 18:5 ), and from the brook Kishon (v. 40 ). The drought was not so bad that the people were literally dying from thirst. The amount of water Elijah used was not astronomical, being only twelve “waterpots” full ( 18:33-34 ). Although waterpots varied in size from those small enough to be carried by one person, some were big enough to hold 20 gallons. However, the author of Kings notes that the trench was big enough to hold about two seahs of seed, equivalent to about one-fourth of a bushel. The fact that Elijah commanded his servants to fill the waterpots indicates that they were small enough for one person to carry. The total amount of water probably amounted to about 13 quarts.   

Critics Ask: 1Ki 18:34

1 KINGS 18:32-35 —Where did Elijah get all the water if there had been a drought for three years?

PROBLEM: Even the brook had dried up because the drought was so severe ( 1 Kings 17:7 ; cf. 18:2 ). Yet before Elijah prayed for fire from heaven he doused the sacrifice with water three times until it filled the trenches around the altar.

SOLUTION: There was a severe drought, but there was still water to drink, both for man and beast, from the springs around the land ( 1 Kings 18:5 ), and from the brook Kishon (v. 40 ). The drought was not so bad that the people were literally dying from thirst. The amount of water Elijah used was not astronomical, being only twelve “waterpots” full ( 18:33-34 ). Although waterpots varied in size from those small enough to be carried by one person, some were big enough to hold 20 gallons. However, the author of Kings notes that the trench was big enough to hold about two seahs of seed, equivalent to about one-fourth of a bushel. The fact that Elijah commanded his servants to fill the waterpots indicates that they were small enough for one person to carry. The total amount of water probably amounted to about 13 quarts.   

Critics Ask: 1Ki 18:35

1 KINGS 18:32-35 —Where did Elijah get all the water if there had been a drought for three years?

PROBLEM: Even the brook had dried up because the drought was so severe ( 1 Kings 17:7 ; cf. 18:2 ). Yet before Elijah prayed for fire from heaven he doused the sacrifice with water three times until it filled the trenches around the altar.

SOLUTION: There was a severe drought, but there was still water to drink, both for man and beast, from the springs around the land ( 1 Kings 18:5 ), and from the brook Kishon (v. 40 ). The drought was not so bad that the people were literally dying from thirst. The amount of water Elijah used was not astronomical, being only twelve “waterpots” full ( 18:33-34 ). Although waterpots varied in size from those small enough to be carried by one person, some were big enough to hold 20 gallons. However, the author of Kings notes that the trench was big enough to hold about two seahs of seed, equivalent to about one-fourth of a bushel. The fact that Elijah commanded his servants to fill the waterpots indicates that they were small enough for one person to carry. The total amount of water probably amounted to about 13 quarts.   

Critics Ask: 1Ki 18:40

1 KINGS 18:40—Wasn’t killing too severe a punishment for the prophets of Baal?

PROBLEM: Isn’t this a classic example of religious intolerance, a notorious example of overkill? Further, wasn’t it contrary to Jewish law to kill the prophets of Baal because of their beliefs?

SOLUTION: According to the Law of Moses, even Jewish prophets were to be killed for giving false prophecies ( Deut. 18:20 ). Furthermore, idolatry was punishable by death ( Ex. 22:20 ), as was blasphemy ( Lev. 24:15-16 ) and adultery ( Lev. 20:10 ), all of which the prophets of Baal were guilty. Given that these false prophets were also engaged in treason against the Jewish theocracy, the punishment is not surprising and certainly justifiable by a God who is not only sovereign over all life ( Deut. 32:39 ; Job 1:21 ), but also absolutely fair in executing justice ( Gen. 18:25 ).   

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 18 (Chapter Introduction)

Overview

1Ki 18:1, In the extremity of famine Elijah, sent to Ahab, meets good Obadiah; 1Ki 18:9, Obadiah brings Ahab to Elijah; 1Ki 18:17, Elijah, reproving Ahab, by fire from heaven convinces Baal’s prophets; 1Ki 18:41, Elijah, by prayer obtaining rain, follows Ahab to Jezreel.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 18 (Chapter Introduction)

KINGS CHAPTER 18

Elijah in the extremity of famine is sent to Ahab; meeteth good Obadiah, 1Ki 18:1-7 ; chargeth him to certify the king of his coming: he bringeth Ahab to him, 1Ki 18:8-16 . He reproveth Ahab and the congregation: by fire from heaven convinceth Baal’ s prophets: they are slain, 1Ki 18:17-40 . Elijah by prayer obtaineth rain; runs before Ahab to Jezreel, 1Ki 18:41-46 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 18 (Chapter Introduction)

(v. 1-16) Elijah sends Ahab notice of his coming.

(1Ki 18:17-20) Elijah meets Ahab.

(v. 21-40) Elijah's trial of the false prophets.

(1Ki 18:41-46) Elijah, by prayer, obtains rain.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 18 (Chapter Introduction)

We left the prophet Elijah wrapt up in obscurity. It does not appear that either the increase of the provision or the raising of the child had caused him to be taken notice of at Zarephath, for then Ahab would have discovered him; he would rather do good than be known to do it. But in this chapter his appearance was as public as before his retirement was close; the days appointed for his concealment (which was part of the judgment upon Israel) being finished, he is not commanded to show himself to Ahab, and to expect rain upon the earth (1Ki 18:1). Pursuant to this order we have here, I. His interview with Obadiah, one of Ahab's servants, by whom he sends notice to Ahab of his coming (1Ki 18:2-16). II. His interview with Ahab himself (1Ki 18:17-20). III. His interview with all Israel upon Mount Carmel, in order to a public trial of titles between the Lord and Baal; a most distinguished solemnity it was, in which, 1. Baal and his prophets were confounded. 2. God and Elijah were honoured (v. 21-39). IV. The execution he did upon the prophets of Baal (1Ki 18:40). V. The return of the mercy of rain, at the word of Elijah (1Ki 18:41-46). It is a chapter in which are many things very observable.

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

Bibliography

Aharoni, Yohanan. "The Building Activities of David and Solomon." Israel Exploration Journal 24:1(1974):13-16.

Aharoni, Yohanan, and Michael Avi-Yonahl. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. Archaeology and the Religion of Israel. 5th ed. Baltimore: Johns Hopkins Press, 1968.

_____. The Archaeology of Palestine. 1949 Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Two Cressets From Marisa and the Pillars of Jachin and Boaz." Bulletin of the American Schools of Oriental Research 85 (February 1942):18-27.

_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

Allen, Nigel. "Jeroboam and Shechem." Vetus Testamentum 24:3(July1974):353-57.

Allen, Ronald B. "Elijah the Broken Prophet." Journal of the Evangelical Theological Society 22:3(1979):193-202.

Andersen, Francis I. "The Socio-Juridical Background of the Naboth incident." Journal of Biblical Literature 85(1966):46-57.

"Annotated Bibliography on I Kings." Biblical Viewpoint 17:1 (April 1973):57-63.

Ap-Thomas, D. R. "Elijah on Mount Carmel." Palestine Exploration Quarterly 92(1960):146-55.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:507 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible Series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1(1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Ball, E. "The Co-Regency of David and Solomon (1 Kings 1). Vetus Testamentum 27:3 (July 1977):268-79.

Bartlett, John R. "The Moabites and Edomites." In Peoples of Old Testament Times, pp. 229-258. Edited by D. J. Wiseman. Oxford: Clarendon Press, 1973.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, n.d.; reprint ed., 6 vols. in 1, Grand Rapids: Zondervan Publishing House, 1966.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Berry, George Ricker. "The Glory of Yahweh and the Temple." Journal of Biblical Literature 56(1937):115-17.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brindle, Wayne A. "The Causes of the Division of Israel's Kingdom." Bibliotheca Sacra 141:563 (July-September 1984):223-33.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Childs, Brevard S. Old Testament Theology in a Canonical Context. Philadelphia: Fortress Press, 1986.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Cohen, Rudolph. "The Fortresses King Solomon Built to Protect His Southern Border." Biblical Archaeology Review 11:3 (May-June 1985):56-70.

_____. "Solomon's Negev Defense Line Contained Three Fewer Fortresses." Biblical Archaeology Review 12:4 (July-August 1986):40-45.

Cohen, Shaye J. D. "Solomon and the Daughter of Pharaoh: Intermarriage, Conversion, and the Impurity of Women." Journal of the Ancient Near Eastern Society 16-17 (1984-85):23-27.

Cohn, Robert L. "The Literary Logic of 1 Kings 17-19." Journal of Biblical Literature 101:3 (September 1982):333-50.

_____. "Literary Technique in the Jeroboam Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 97 (1985):23-35.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "1 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 483-536. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Crenshaw, James L. Old Testament Wisdom: An Introduction. Atlanta: John Knox, 1981.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank M, Jr. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

_____. "An Interpretation of the Nora Stone." Bulletin of the American Schools of Oriental Research 208 (December 1972):13-19.

Danelius, Eva. "The Sins of Jeroboam Ben-Nebat." Jewish Quarterly Review 58:(1967-68):95-114 and 204-23.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

DeVries, Simon. 1 Kings. Word Biblical Commentary. Waco: Word Books, 1985.

Dumbrell, William J. "What Are You Doing Here? Elijah at Horeb." Crux 22:1 (March 1986):12-19.

Edwards, I. E. S. "Egypt: From the Twenty-second to the Twenty-fourth Dynasty." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Farrar, F. W. The First Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fensham, F. C. "A Few Observations on the Polarisation between Yahweh and Baal in I Kings 17-19." Zeitschrift für die Alttestamentliche Wissenschaft 92:2 (1980):227-36.

Fritz, Volkmar. "Temple Architecture." Biblical Archaeology Review 13:4 (July-August 1987):38-49.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Galil, Gershon. "The Message of the Book of Kings in Relation to Deuteronomy and Jeremiah." Bibliotheca Sacra 158:632 (October-December 2001):406-14.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. "Israelite Influence at Shishak's Court." Bulletin of the American Schools of Oriental Research 233 (1979):59-62.

Gross, Walter. "Lying Prophet and Disobedient Man of God in 1 Kings 13: Role Analysis as an Instrument of Theological Interpretation of an OT Narrative Text." Semeia 15 (1979):97-135.

Gunn, David M. "David and the Gift of the Kingdom (2 Samuel 2-4, 9-20, 1 Kings 1-2)." Semeia 3 (1975):14-45.

Halpern, Baruch. The Constitution of the Monarchy in Israel. Harvard Semitic Monograph 25. Chico, Calif.: Scholars Press, 1981.

_____. "Levitic Participation in the Reform Cult of Jeroboam I." Journal of Biblical Literature 95:1 (1976):31-42.

Harrison, Roland K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hayman, Leo. "A Note on I Kings 18:27." Journal of Near Eastern Studies 10(1951):57-58.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hoffmeier, James K. "Egypt As an Arm of Flesh: A Prophetic Response." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 79-97. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hurowitz, V. I Have Built You an Exalted House: Temple Building in the Bible in Light of Mesopotamian and Northwest Semitic Writing. Journal for the Study of the Old Testament Supplement 115. Sheffield, Eng.: Sheffield Academic Press, 1992.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaufman, Asher S. "Where the Ancient Temple of Jerusalem Stood." Biblical Archaeology Review 9:2 (March-April 1983):40-59.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdom, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

Klein, Ralph W. "Jeroboam's Rise to Power." Journal of Biblical Literature 89:2 (June 1970):217-18.

_____. "Once More: Jeroboam's Rise to Power.'" Journal of Biblical Literature 92:4(December 1973):582-84.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Liver, J. "The Books of the Acts of Solomon." Biblica 48:1(1967):75-101.

Long, Burke O. "A Darkness Between Brothers: Solomon and Adonijah." Journal for the Study of the Old Testament 19 (February 1981):79-94.

Luckenbill, D. D. "Benhadad and Hadadezer." American Journal of Semitic Languages 27(1911):267-84.

Lundquist, John M. "Temple, Covenant, and Law in the Ancient Near East and in the Old Testament." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 293-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Lust, J. "A Gentle Breeze or a Roaring Thunderous Sound?" Vetus Testamentum 25:1(January 1975):110-15.

Maller, Allen S. "Hiram from Tyre." Journal or Reform Judaism 29:2(Spring 1982):41-42.

Mayhue, Richard L. "False Prophets and the Deceiving Spirit." Master's Seminary Journal 4:2 (Fall 1993):135-63.

Mazar, Benjamin. "The Campaign of Pharaoh Shishak to Palestine." Vetus Testamentum Supplements 4 (1957):57-66.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Mitchell, T. C. "Israel and Judah Until the Revolt of Jehn (931-841 B.C.)." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Miller, J. Max. "So Tibni Died." Vetus Testamentum 18(1968):392-94.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53(1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgenstern, Julian. "Chronological Data of the Dynasty of Omri." Journal of Biblical Literature 59(1940):385-96.

Myers, Jacob. II Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday, 1965.

Napier, B. D. "The Omrides of Jezreel." Vetus Testamentum 9 (1959):366-78.

Nelson, R. D. First and Second Kings. Interpretation: A Biblical Commentary for Preaching and Teaching series. Louisville: John Knox, 1987.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Noth, Martin. The Deuteronomistic History. Journal for the Study of the Old Testament Supplement Series, 15. Sheffield, Eng.: JSOT Press, 1981.

Oppenheim, A. Leo. Ancient Mesopotamia. Chicago: University of Chicago Press, 1964.

Oswalt, John N. "The Golden Calves and the Egyptian Concept of Deity." Evangelical Quarterly 45 (1973):13-20.

Ovellette, Jean. "The Solomonic Debir according to the Hebrew Text of I Kings 6." Journal of Biblical Literature 89:3 (September 1970):338-43.

Parker, Kim Ian. "Repetition as a Structuring Device in 1 Kings 1-11." Journal for the Study of the Old Testament 42 (October 1988):19-27.

Patterson, Richard D. "The Widow, the Orphan, and the Poor in the Old Testament and the Extra-Biblical Literature." Bibliotheca Sacra 130:519 (July-September 1973):223-34.

Patterson, Richard D., and Hermann J Austel. "1, 2 Kings." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Porten, Bezalel. "The Structure and Theme of the Solomon Narrative (1 Kings 3-11)." Hebrew Union College Annual 38 (1967):93-128.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 2nd ed. Princeton: Princeton University Press, 1955.

Rasmussen, Carl G. "The Economic Importance of Caravan Trade for the Solomonic Empire." In A Tribute to Gleason Archer, pp. 153-66. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Rendsburg, Gary A. "The Mock of Baal in 1 Kings 18:27." Catholic Biblical Quarterly 50:3 (July 1988):414-17.

Rice, Gene. Nations under God. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Edinburgh: The Handsel Press Ltd., 1990.

Ringgren, Helmer. Religions of the Ancient Near East. Philadelphia: Westminster Press, 1973.

Rofe, Alexander. "The Vineyard of Naboth: The Origin and Message of the Story." Vetus Testamentum 38:1 (1988):89-104.

Rogers, Jeffrey S. "Narrative Stock and Deuteronomistic Elaboration in 1 Kings 2." Catholic Biblical Quarterly 50:3 (July 1988):398-413.

Rowley, H. H. "Elijah on Mount Carmel." Bulletin of the Johns Rylands Library 43:1 (September 1960):190-219.

Ruth, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 124:500 (October-December 1968):360-64.

Ruthven, Jon. "A Note on Elijah's Fire from Yahweh.'" Journal of the Evangelical Theological Society 12:2 (1969):111-15.

Saint-Laurent, George. "Light from Ras Shamra on Elijah's Ordeal upon Mount Carmel." In Scripture in Context, pp. 123-39. Edited by Carl D. Evans, et al. Pittsburgh: Pickwick, 1980.

Savran, George. "1 and 2 Kings." In The Literary Guide to the Bible, pp. 146-64. Edited by Robert Alter and Frank Kermode. Cambridge: Harvard University Press, 1987.

Schulman, Alan R. "Diplomatic Marriage in the Egyptian New Kingdom." Journal of Near Eastern Studies 38 (1979):177-193.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Selms, A. Van. "The Origin of the Title The King's Friend.'" Journal of Near Eastern Studies 16 (1957):118-23.

Shea, William H. "A Note on the Date of the Battle of Qarqar." Journal of Cuneiform Studies 29 (1977):240-42.

Simon, Uriel. "I Kings 13: A Prophetic Sign--Denial and Persistence." Hebrew Union College Annual 47 (1976):81-117.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Soards, Marion L., Jr. "Elijah and the Lord's Word: A Study of I Kings 17:17-24." Studia Biblica et Theologica 13:1 (April 1983):39-50.

Soggin, J. Alberto. "Compulsory Labor Under David and Solomon." In Studies in the Period of David and Solomon and Other Essays, pp. 259-67. Edited by Tomoo Ishida. Winona Lake, Ind.: Eisenbrauns, 1983.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomsom, H. C. "A Row of Cedar Beams." Palestinian Exploration Quarterly 92 (1960):57-63.

"Tirzah: An Early Capital of Israel." Buried History 22:1 (March 1986):14-24.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Tromp, Nicholas J. "Water and Fire on Mount Carmel." Biblica 56:4 (1975):480-502.

Ullendorff, Edward. "The Queen of Sheba." Bulletin of the John Rylands Library 45:2 (1963):486-504.

Unger, Merrill F. Israel and the Aramaeans of Damascus. Reprint ed. Grand Rapids: Baker Book House, 1980.

Ussishkin, David. "King Solomon's Palaces." Biblical Archaeologist 36 (1973):78-105.

Van Beek, Gus W. "Frankincense and Myrrh." Biblical Archaeologist 23:3 (September 1960):70-95.

Von Wyrick, Stephen. "Israel's Golden Calves." Biblical Illustrator 13:1 (Fall 1986):3, 9-12.

Wallace, N. H. "The Oracles Against the Israelite Dynasties in 1 and 2 Kings." Biblica 67:1 (1986):21-40.

Weinfeld, Moshe. "The Counsel of the Elders' to Rehoboam and Its Implications." MAARAV 3:1 (January 1982):27-53.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

_____. "The Symbols of Power." Biblical Archaeologist 49:3 (September 1986):166-73.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

Wiseman, Donald John. 1 & 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.. and Leicester, Eng.: Inter-Varsity Press, 1993.

Wood, Leon. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Zevit, Ziony. "Deuteronomistic Historiography in -1 Kings 12-2 Kings 17 and the Reinvestiture of the Israelian Cult." Journal for the Study of the Old Testament 32 (1985):57-73.

Zuidhof, Albert. "King Solomon's Molten Sea and (pi)." Biblical Archaeologist 45:3 (Summer 1982):179-84.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 18 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 18

In this chapter Elijah has an order from the Lord to show himself to Ahab, who, going first, and meeting with a servant of his, Obadiah, charges him to tell his master where he was, that he might meet him, 1Ki 18:1, and, upon meeting him, desires that all Israel, and the prophets of Baal, might be convened, which was accordingly done, 1Ki 18:17, when he expostulated with the people of Israel for their idolatry, mocked and confounded the prophets of Baal, and gave the strongest proofs, to the conviction of the people, that Jehovah is the true God, 1Ki 18:21, on which all the prophets of Baal were slain, 1Ki 18:40, and rain in great abundance was given at the prayer of the prophet, 1Ki 18:41.