{"id":9374,"date":"2022-09-24T03:02:17","date_gmt":"2022-09-24T08:02:17","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-1-kings-1821\/"},"modified":"2022-09-24T03:02:17","modified_gmt":"2022-09-24T08:02:17","slug":"exegetical-and-hermeneutical-commentary-of-1-kings-1821","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-1-kings-1821\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 1 Kings 18:21"},"content":{"rendered":"

And Elijah came unto all the people, and said, How long 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. <\/i><\/b><\/h3>\n

21<\/strong>. And Elijah came<\/em> ] R.V. adds near<\/strong>. The word is the same which is twice so rendered in 1Ki 18:30<\/span>. It indicates an approach for the purpose of conference and support.<\/p>\n

How long halt ye between two opinions<\/em> ] The verb is an expressive word, and is used below for the irregular, stumbling sort of dance about the altar of Baal (1Ki 18:26<\/span>). It indicates a lame uncertain gait. Hence it suits very well the conduct of Israel, now drawn toward Jehovah, but not earnest there, and then attracted to Baal, but not altogether satisfied with that worship. The LXX. renders ; How long go ye lame on both knees? But there is no ground for the last word of that translation, and it loses the sense. It was a lame going, now in one direction, now in another, that Elijah was reproaching.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

The people were mute. They could not but feel the logical force of Elijahs 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.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

1Ki 18:21<\/span><\/p>\n

How long halt ye between two opinions?<\/em><\/p>\n

<\/em><\/p>\n

Elijahs appeal to the undecided<\/strong><\/p>\n


I. <\/strong>First, you will note that the prophet insisted upon the distinction which existed between the worship of Baal and the worship of Jehovah.<\/p>\n


II. <\/strong>In the second place, the prophet calls these waverers to an account nor the amount of time which they had consumed in making their choice.<\/p>\n


III. <\/strong>But the prophet charges these people with the absurdity of their position.<\/p>\n


IV. <\/strong>The multitude who had worshipped Jehovah and Baal, and who were now undecided, might reply, but how do you know that Jehovah is God? How do you know we are not decided in opinion?<\/p>\n


V. <\/strong>And now the prophet cries, If the Lord be God, follow Him; if Baal, then follow him; and in so doing he states the ground of his practical claim.<\/p>\n


VI. <\/strong>And now I make my appeal to the halters and waverers, with some questions, which I pray the Lord to apply. Now I will put this question to them: How long halt ye When Elijah says, that The God that answereth by fire let him be God, I fancy I hear some of them saying, No; the God that answereth by water let him be God; we want rain badly enough. No, said Elijah, if rain should come, you would say that it was the common course of providence; and that would not decide you. I tell you all the providences that befall you undecided ones will not decide you. God may surround you with providences; He may surround you with frequent warnings from the deathbed of your fellows; but providences will never decide you. It is not the God of rain, but the God of fire that will do it. There are two ways in which you undecided ones will be decided by and by. You that are decided for God will want no decision; you that are decided for Satan will want no decision; you are on Satans side, and must dwell for ever in eternal burning. But these undecided ones want something to decide them, and will have either one of the two things; they will either have the fire of Gods Spirit to decide them, or else the fire of eternal judgment, and that will decide them. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

The conflict on Carmel<\/strong><\/p>\n

1. <\/strong>Now, from this stirring incident, I learn that we must be prepared like Elijah to stand alone for God. Examine the biographies of great men, and you will not find a brighter example of sanctified courage than that which shone in the man of God on Carmel. Think of it! One man against a whole nation! Here was a Reformer, who had the patience of the ox, the courage of the lion, the eye of the eagle, and the intelligence of the man. Prince Bismarck once said in a characteristic epigram, We Germans fear God, and nothing else in the world. This was especially true of Elijah, the Whirlwind Prophet, who struck Ahab pale with fright. Fearing God so much, he feared man so little. He was as a mighty rock standing alone in the midst of a stormy sea, braving and outliving the tempest. Take your stand for God wherever you may be, either in the office, or the shop, the workroom, or the home. You, like Elijah, have a Carmel. See that you play the man, and quit yourself right bravely.<\/p>\n

2. <\/strong>From the incident on Carmel I also learn that the most of men are desirous of worshipping God and Baal at the same time. This is what the Israelites wanted to do, for you must know that the worship of idols was not proposed as a substitute for, but an accompaniment to, the worship of Jehovah. They wanted to do an impossibility–to amalgamate opposites. This God would not have, and will not allow to-day. Men must be either one thing or the other. Religions diametrically opposed cannot both be right. Things which are <\/strong>contradictory cannot be reconciled. You cannot have an altar to Baal and an altar to Jehovah standing side by side. Mark Antony is said to have yoked two lions to his chariot, but there are <\/strong>two lions which can never be yoked–the Church and the world. Yet men everywhere are trying to win the smile of the world and the well done of Christ. They want to serve God and Baal at the same time.<\/p>\n

3. <\/strong>From my text I gather the further lesson that all men are called upon to make a choice between God and Baal. How long halt ye between two opinions? If the Lord be God, follow Him; but if Baal, then follow him. This searching remonstrance uttered by the solitary witness on Carmel is perhaps still more impressive in the original, for one rendering gives, How long limp ye on two knees? He likens them to a cripple hobbling along, first on one knee and then on another. Another translation gives the quest!on thus, How long hop ye on two sprays? like a bird which keeps hopping from bough to bough and is never still, and consequently never builds a nest.<\/p>\n

4. <\/strong>Our text also clearly shows that God has given to us the power of choice, which power involves tremendous responsibility. We are endowed with the power of will, and are not to be like those derelicts that go floating about in the Atlantic and never reach any port. God asks us to take the evidence for and against, and then deliberately decide whether or not He is to be our king.<\/p>\n

5. <\/strong>And in this matter God has not left us without evidence of His superiority over Baal. Still the infallible test is The God that answereth by fire let Him be God. If you will sit down and compare the claims of God and the claims of Baal, you will soon see which God has the sole right to your worship. If we translate Elijahs speech into nineteenth-century English, it simply means this, Will you have Christ or Barabbas; God or self?, God can do what Baal cannot! An eminent evangelist once declared in a newspaper controversy that he was prepared any <\/em>day, at a few hours notice, to summon five hundred witnesses, ready to declare upon oath, if need be, the truth of that Gospel of Salvation from the power of sin which every week he preached. To-day the cry rings forth, The God that answereth by saved men, let Him be God. There can be no comparison between the claims of Christ and the claims of the world.<\/p>\n

6. <\/strong>I beg you to observe that God calls for immediate decision. You are this day to decide between God and the devil. Some of you have been halting till your hair has grown grey. How much longer are you going to fly from bough to bough? <\/em>(W. C. Minifie, B. D.<\/em>)<\/p>\n<\/p>\n

Indecision<\/strong><\/p>\n

A <\/em>more striking appeal is scarcely to be found in the whole volume of inspiration. It was delivered under circumstances peculiarly impressive, and by one of the most eminent and most honoured among the prophets.<\/p>\n


I. <\/strong>As to the nature of this indecision in religion.<\/p>\n


II. <\/strong>Let us then consider the grounds and causes of this indecision. The source of all this evil is the deceitfulness of the human heart.<\/p>\n

1. <\/strong>The love of the world.<\/p>\n

The Apostle St. John has left it upon record, that this disposition is totally inconsistent with the love of God. Love not the world, neither the things that are in the world, etc.<\/p>\n

2. <\/strong>The fear of the world.–Nothing is more certain, than that the disposition and habits of the great majority of mankind, even in a Christian country, are totally and radically opposed to the precepts of the Gospel; and the world loves its own: and if any are not of the world, it beholds them with aversion.<\/p>\n

3. <\/strong>The fashion of the world.–Under this term, I include the example and authority of those with whom we are conversant; or to whom it is customary to appeal.<\/p>\n


III. <\/strong>The unreasonableness of this principle.<\/p>\n

1. <\/strong>It is unreasonable, on account of the great importance of the subject.<\/p>\n

2. <\/strong>Something, perhaps, might be said in vindication of indifference and indecision, if these things were only obscurely revealed; but the fact is, that as we are more interested in the knowledge of salvation, than of all other things, so is the will of God most distinctly made known in respect to it. (Christian Observer.<\/em>)<\/p>\n<\/p>\n

Elijah on Carmel<\/strong><\/p>\n


I. <\/strong>An alternative presented. The alternative lay between Jehovah and Baal, and the object of this national gathering was to decide which was to be Israels God. Notice the different elements composing this gathering.<\/p>\n


II. <\/strong>An inconsistency exposed. The inconsistency lay in blending the claims of Jehovah and Baal. Many, apparently, had no objection to divide their allegiance, their only concern being to keep on good terms with the ruling powers. The service of God is an exclusive service, it admits of no compromise. This truth is put in language of unmistakable clearness by lips that cannot err–No man can serve two masters. Ye cannot serve God and Mammon.<\/p>\n

1. <\/strong>A religious compromise, it is sometimes said, is surely better than no religion at all. However plausible this may sound, we are bound to say that, from the nature of the case, it is an absurd position. A compromise in religion is, to say the least, unmanly and hypocritical; it is an attempt to pass off for what you are not.<\/p>\n

2. <\/strong>Such conduct yields no satisfaction to the waverer. The troubles arising from indecision are endless. The man who will not take a decided stand exposes himself to the constant banter of his companions, and there is no end of annoyance to the man who cannot say, No.<\/p>\n

3. <\/strong>Divided service is dishonouring to God. Why? Because it puts Him on a level with Baal, and robs Him of the glory which is His sole due. If you worship two or more gods at the same time, you put them on an equal footing; and the God of heaven has told us, in a way not to be mistaken, that He will not share His glory with another. A divided heart will not satisfy the Maker of it.<\/p>\n


III. <\/strong>A decision demanded. The assemblage on Carmel was, for the most part, wavering between the claims of Jehovah and Baal, and Elijah urged them to take a side. The reasons for immediate decision are powerful and urgent. Time is short, the matter is of supreme moment, and there is no middle ground. You have to be either on the one side or on the other. Let no unmanly fears sway your choice. Be a Daniel, and if need be stand alone. Be an Elijah, a champion for God and the truth. (D. Merson, M. A., B. D.<\/em>)<\/p>\n<\/p>\n

The Prophets Question<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>Hear the text, for it speaks simply of–<\/p>\n

1. <\/strong>Two opinions. Like others they tried to do both. Few like this in worldly matters. Some render this: How long hop ye from twig to twig? They were–uneasy: unhappy: unstable.<\/p>\n

2. <\/strong>Two Gods. Baal. An ancient god: a spreading religion: a gaudy and costly religion: all this very attractive. God. The only God: The only God we need the only true God we can have.<\/p>\n

3. <\/strong>Two positions. Halting and following: show the difference.<\/p>\n


II. <\/strong>Hear the prophet, for he speaks pointedly. Notice–<\/p>\n

1. <\/strong>His manner. Firm: fearless: faithful.<\/p>\n

2. <\/strong>His opportunity. Before all the people. How willingly he embraced it.<\/p>\n

3. <\/strong>His question. How long? etc. They had already had time. They had time then. God did not want time. He could receive them at once.<\/p>\n


III. <\/strong>Hear the preacher, for he speaks earnestly. Enlarge upon the theme, and address those who halt concerning–<\/p>\n

1. <\/strong>Gods ordinances.<\/p>\n

2. <\/strong>Gods service.<\/p>\n

3. <\/strong>Gods people–i.e<\/em>., joining them.<\/p>\n

4. <\/strong>God Himself. (W J. Mayers.<\/em>)<\/p>\n<\/p>\n

Halting between two Opinions<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>This indecision is justly condemned.<\/p>\n

1. <\/strong>It is not honest. It exists rather in appearance than in reality. It is an attempt to accomplish an utter impossibility. No man can have two objects of supreme affection. So long as their hearts are not fixed supremely on God, they are the servants of mammon. In all that they seem to do for God, nothing is truly done for Him.<\/p>\n

2. <\/strong>They derive no full enjoyment from religion or the world. They resort to two opposite sources of enjoyment. What they derive from one is embittered by what flows from the other.<\/p>\n

3. <\/strong>They have no peace of conscience,<\/p>\n

4. <\/strong>This state of mind is attended more or less with a sense of shame. Few things are more wounding to the pride of man, than conscious imbecility of purpose and character. And in no case, perhaps, is this consciousness more inevitable than in a state of indecision with respect to religion.<\/p>\n

5. <\/strong>This state of mind is full of danger. If such are not sooner or later discouraged, and led to abandon all thoughts of becoming religious, nothing will be effected, as the result of such a course. Indecision never did anything to the purpose in worldly pursuits, much less in religion. Analyse this state of mind, and you will see that it must be so. An undecided purpose is the want of all purpose. At the same time it has an awfully deceptive influence. The openly profligate can hardly admit that he is either right or safe. He can at least be more easily shown his danger. But the man who imagines himself but at a little distance from the path of rectitude and safety, who supposes at most but a few steps need be taken to reach it, and who perhaps persuades himself that he is fast approaching it, has of all men most cause for alarm. While the real danger of his condition is as great as that of any other, he is blind to the fact.<\/p>\n

6. <\/strong>This state of mind is highly criminal. Whether Jehovah or Baal be God, he is the supreme good, the being who has a right to command; he ought to be obeyed. These obligations exist somewhere. We cannot annul or lessen them. We are created, we are upheld, we are blessed in this world, we are capable of joy and blessedness through eternity. There is one to whom we owe all that we are and possess. This being is Jehovah or Baal; there cannot be more than one supreme God. There must be one. There car, be no conflicting claims, no compromise of services.<\/p>\n


II. <\/strong>The text enforces the duty of deciding who is truly God, and of serving him, whether Jehovah or mammon, God or the world. This may be done by considering what they are in themselves, what they have done for you, and what they can and will do for you.<\/p>\n

1. <\/strong>What they are in themselves.<\/p>\n

2. <\/strong>Consider what they have done for you.<\/p>\n

3. <\/strong>What can the world, what can God do for you? (N. W. Taylor, D. D.<\/em>)<\/p>\n<\/p>\n

Gods call to undecided souls<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>This word of God does not come to the dull, the dead, the sleeping sinner. There are some of whom you cannot say that they are halting between two opinions. That awful stillness–I dare not call it a calm–that awful stillness which pervades their spiritual being has not been broken. They are led, blindfolded, by the devil; and there does not seem even to be a wish–not to say an effort–there does not seem even to be a wish to shake off that fold which is over their eyes. One opinion they are quite settled in; and that is, that sin is sweet, that the world is sweet, that self is sweet, and that sin, the world, and self are all satisfying objects. To them the word cannot be said to come–How long halt ye between two opinions? But it is not so with all. Besides those who have no care for their souls and those who have learned to prize Jesus Christ as a Saviour, there is a third class–the class of awakened, interested, inquiring, anxious souls; and unto them does this word come, How long halt ye? Their stillness has been broken; their eyes, as it were, have been opened a little; a few dashes of light have broken in upon them; a fresh opinion has forced itself upon them now and then. As yet, indecision is their great Characteristic.<\/p>\n


II. <\/strong>Let us notice, in the next place, the objects between which they halt. What were those objects in Israels case? Baal and Jehovah the great God of Israel! What is there on the one side? On the one side there are objects, of which you have proved, and even confess, that they are unsatisfying. There are things which you know are empty things. There are courses which you know, which conscience tells you too plainly, must end in disappointment, and in sorrow and death. There are habits which only strengthen the cords of corruption, and draw you more and more into sin. There are pleasures which, alas! you know too often end in pain. There are sweets which, alas! you know crumble to very gall and bitterness when a man puts them in his mouth. There is that upon the one side; and what on the other? God. God, who is the source of all life; God, who is the fountain of all joy; God, who is the giver of every good and perfect gift; God, who is the perfection of every thing which the really enlightened soul can long for and enjoy; God is upon the other side, God the Father calls you.<\/p>\n


III. <\/strong>Let us consider the reasons why they halt. One reason I would venture to speak of is ignorance. But I can say that there is ignorance of the danger of indecision. But besides this there is ignorance of the blessedness of following God. Then again, besides this ignorance there is unbelief, from which indeed ignorance springs. Then another reason is this–unbelief and ignorance spring from the carnal corruption of mans fallen nature. (C. D. Marston.<\/em>)<\/p>\n<\/p>\n

Decision for God<\/strong><\/p>\n

Our first inquiry will be:–<\/p>\n


I. <\/strong>Who are they that halt between two opinions? They are not far to seek, nor difficult to describe. They may differ widely among themselves, but there are some points in which they all agree. We may say concerning all such that they are more or less enlightened in things divine. Moreover, the knowledge they possess makes them dissatisfied with their present condition. Their consciences tell them that if Christianity be true–and of this they have not the slightest doubt–their state is far from satisfactory. They know the destructive influence of sin here, and the terrible consequences of sin hereafter, and yet they remain in its power. They know that those who believe the Gospel enjoy liberty, are set free from condemnation, are made heirs of glory; and yet they are not believers, they have not obeyed the truth, and consequently they cannot claim these privileges–their position is that of men longing for something which they have not determined to seek. Our next inquiry will be:–<\/p>\n


II. <\/strong>Why do men halt between two opinions? Some halt because they have never given the subject of religion that earnest, thoughtful, prayerful consideration which it deserves. Others halt because the interests of this life occupy too large a share of their attention. Others halt because they have not sufficient courage to abandon their present course of life. Others halt because they look forward to a time when it will be easier to decide. This leads me to call your attention to<\/p>\n


III. <\/strong>The immense danger of halting between two opinions. The longer you halt, the harder it will be to decide. Thus your chief object in halting is effectually defeated. Whatever may be your difficulties now, depend upon it, time will only increase their strength and add to their number. We know how speedily habits are formed, and how difficult it is to cast them off. They throw around us cords and fetters which we endeavour in vain to break through. Again, our time is very uncertain. Though the future were quite as advantageous as the present, though it were quite as easy to seek Gods peace next year as this, it would be the height of imprudence to put the matter off until then; for the future is so very doubtful that you cannot reasonably build the slightest hope upon it. Boast not thyself of to-morrow, for thou knowest not what a day may bring forth. Finally, the loss you may incur by halting will be irreparable. (D. Rowlands, B. A.<\/em>)<\/p>\n<\/p>\n

Indecision in religion<\/strong><\/p>\n

In <\/em>regard to the state of things existing at that time in Israel, we may remark–<\/p>\n

(1)<\/strong> That a large portion of the nation was decidedly inclined to the worship of Baal.<\/p>\n

(2)<\/strong> There were some who were as decidedly the friends of Jehovah. They were indeed few in number.<\/p>\n

(3)<\/strong> There was another, and evidently a large class, that was undecided. This <\/em>was the class which Elijah particularly addressed in the text. The doctrine which is, therefore, taught in this passage, is the unreasonableness of indecision on the subject of religion. In discoursing on it, my object will be,<\/p>\n


I. <\/strong>To classify those who are thus undecided.<\/p>\n

1. <\/strong>Those who are thus undecided may be <\/strong>regarded as comprising the following classes.<\/p>\n

(1)<\/strong> Those who are undecided about the truth or reality of religion at all, or of any system of religion. They embrace no system; they make no pretensions to any religion. They are lookers-on in the world, and observers of the various forms and systems of worship, professing liberality to all, and manifesting a preference for none.<\/p>\n

(2)<\/strong> A second class is composed of those who hesitate between Christianity and infidelity.<\/p>\n

(3)<\/strong> There are those, as a third class, who are awakened to see their guilt, and who are hesitating about giving up their hearts to God. They see that they are sinners.<\/p>\n

(4)<\/strong> A fourth class is made up of those who are constantly forming resolutions to attend to the subject of religion, and to become decided Christians.<\/p>\n

(5)<\/strong> A fifth class is made up of those who are undecided about making a profession of religion. That it is a duty they feel and admit; and it is a duty which they often purpose to perform.<\/p>\n


II. <\/strong>Reasons why a decision should be made without delay.<\/p>\n

(1)<\/strong> The first is, that our great interests, if we have any great interests, or any that are much worth regarding, are on the subject of religion. If this be so, then religion is the last thing that should remain unsettled anti undetermined.<\/p>\n

(2)<\/strong> You would suffer no other matter to remain undecided as this does. If you are sick, you leave no means untried to secure returning health. If you were in as much danger of becoming a bankrupt as you are of losing the soul, you would give yourself no rest until, if possible, you should feel yourself safe.<\/p>\n

(3)<\/strong> It is possible to come to a decision on this subject; and if possible, an affair of so much importance should not remain undecided.<\/p>\n

(4)<\/strong> The things about which a man is to decide are few in number, and may easily be determined. In our text, it was a simple choice which was to be made. There were but two objects before the mind, and the call was to determine which of them was to be acknowledged as God. So it is still.<\/p>\n

(5)<\/strong> This state of mind must be one that is infinitely displeasing to God.<\/p>\n

(6)<\/strong> You will never be in circumstances more favourable for a decision than the present.<\/p>\n

(7)<\/strong> I add but one other consideration. The present is the only time which you may have to decide this point. To-morrow may find you in another world. Tomorrow God may have decided the question for ever. (D. Barnes, D. D.<\/em>)<\/p>\n<\/p>\n

A call to decision<\/strong><\/p>\n


I. <\/strong>What are we to understand by halting between two opinions? Literally, how long hop ye about on two boughs? This is a metaphor taken from birds hopping about from bough to bough, not knowing on which to settle–balanced between opposing claims. To halt is to stop, to hesitate between opposite interests. Paul was balanced between a life of usefulness on earth and a life of enjoyment in heaven. The people, in the days of Elijah, were balanced between the worship of an idol and the worship of the God of heaven. Multitudes in our day are balanced between heaven and hell; two contrary influences acting upon them, as though God and heaven and holy beings were pulling one way, and the fiends of darkness and hell pulling the other, and they halt between the two claims.<\/p>\n


II. <\/strong>What are the causes of this halting?<\/p>\n

1. <\/strong>The influence of the Spirit of God on the mind. This may seem strange, but we think it will be evident to you. The Spirit of God is not directly, but indirectly, the cause. He produces such effects on the head and heart, by the doctrines of the Bible, that the sinner is made to see his position, to see the awful future, to see <\/strong>the consequences of moving on in that direction, to see hell at the end of the path. He halts, stops to ponder whether to go backward or forward. Man is a free agent. What is that? says one. I answer, a power to choose or reject. There is a consciousness within you that you possess this power, and all the reasoning in the world cannot make a thing more clear to you than consciousness.<\/p>\n

2. <\/strong>Secondly, heart weights. Many of you know something about these heart weights. You have had considerable experience in these matters. You have many a time been troubled by abstractions of mind, vacancy of thought, secret uneasiness. Sometimes that unbidden tear has stolen down your cheeks, and you could scarcely tell why–some unaccountable alarm about the future–some undefined dread of some all-pervading spirit fixing a searching gaze upon you.<\/p>\n

3. <\/strong>You are unwilling to pay the price. (J. Caughey.<\/em>)<\/p>\n<\/p>\n

Immediate decision<\/strong><\/p>\n

1. <\/strong>For different reasons, unconverted persons postpone deciding this question. They await a more convenient season–until after they get married, settled down, make money, grow old. I would not limit the mercy of God.<\/p>\n

2. <\/strong>Reasons why the unconverted should make an immediate decision:–<\/p>\n

(1)<\/strong> You have the power to decide. Not independent of God. But aided by the power that God is ever ready to bestow, you can decide.<\/p>\n

(2)<\/strong> Decide, because in no other way can you be happy.<\/p>\n

(3)<\/strong> Decide, because your present example is injurious.<\/p>\n

(4)<\/strong> Decide, because God has the first claim upon you.<\/p>\n

(5)<\/strong> Decide, because the time is short.<\/p>\n

I wish the unconverted to remember–<\/p>\n

1. <\/strong>That, if they neglect–neglect, thats all–this salvation, they have no Scriptural warrant whatever for believing that they will be saved.<\/p>\n

2. <\/strong>That they have almost to force their way to perdition.<\/p>\n

3. <\/strong>Remember, there is nothing that stands between the sinner and salvation but sin, and that comes from himself. (Silas Henn.<\/em>)<\/p>\n<\/p>\n

The great alternative<\/strong><\/p>\n


I. <\/strong>The great alternative.<\/p>\n


II. <\/strong>Distraction within the kingdom. Within this spiritual realm are opposing forces which contend with one another, and there is deep unsettlement, a harassing and restless indecision.<\/p>\n

1. <\/strong>Conscience insists that we ought to live unto Him from whom we came.<\/p>\n

2. <\/strong>The heavenly voices and the best human voices summon us to consecrate our powers to duty and holy service.<\/p>\n

3. <\/strong>Prudence, wisdom, exhorts us to seek God while He may be found (Isa 55:6<\/span>).<\/p>\n


III. <\/strong>The one wise course. Why halt and hesitate?<\/p>\n

1. <\/strong>Indecision is<\/p>\n

(1)<\/strong> unmanly: we have our mental faculties that we may conclude and act. A man should know his mind and use his strength. It is<\/p>\n

(2)<\/strong> guilty: God has a right to require immediate obedience. Jesus Christ has a right to require acceptance and the service of a whole life. We have no right to keep Him waiting.<\/p>\n

(3)<\/strong> It is wasteful: for while we are halting and choosing life is passing; and with the passage of our life there are left behind us opportunities that are unemployed and that will not recur. Delay is death, in part if not indeed altogether; for<\/p>\n

(4)<\/strong> it is perilous in a very high degree. Duty seems less imperative and service less inviting the longer it is neglected. And<\/p>\n

(5)<\/strong> it is miserable. (William Clarkson, B. A.<\/em>)<\/p>\n<\/p>\n

On the fence in religious matters<\/strong><\/p>\n


I. <\/strong>The condition of those who try to serve the world and Christ at the same time, by compromising the matter.<\/p>\n


II. <\/strong>The condition of those who have grace in their heart, but have not decided to make profession of it.<\/p>\n


III. <\/strong>The indecision of those who do not know what is the time to attend to religion. There are two clarion voices in that mans soul. The one says, Now. The other says, Tomorrow. (T. De Witt Talmage.<\/em>)<\/p>\n<\/p>\n

Indecision<\/strong><\/p>\n

Generally speaking, a strict consistency is maintained betwixt the character of a man and the object of his pursuit. His actions bear a conclusive testimony as to the nature of his individual purpose. There is a oneness of his whole being with the matter at issue. As his companion, you are left to no uncertain guess-work in determining the uppermost thing which engrosses his thoughts, concentrates his affections, quickens his desires, or invigorates his endeavours. The worldling is ever true to the worldlings creed; his god will not allow of any dereliction of duty, of any niggardness of service, of any neglects or deficiencies in the homage required. Let thus ambition be the ruling idol–and the devotedness of his powers proves the sincerity of his affiance. Let wealth be the ruling idol–and his rising up early, and sitting up late, and eating the bread of carefulness, show how perfect is the agreement betwixt him and the influence which presides.<\/p>\n


I. <\/strong>First, indecision in its nature and prevalence.<\/p>\n

1. <\/strong>In its nature. The mass of society does not consist of only two descriptions of persons–those who are eminently pious and those who are flagrantly wicked–but there is also an intermediate class, the victims of indecision; bespeaking that state of the mind and the heart which, instead of cleaving wholly to God, or yielding altogether to the world, alternates with both; an indecision which, as if passive to the influence of opposite claims, bends now to the one and now to the other, as accident or circumstances shall determine–now governed by the human, now by the Divine claims; an indecision that in seeking to couple the allegiance of two masters is a traitor to both–admitting, more or less, the force of Gospel statements, the powerful appeals of the truth as it is in Jesus, while the occasion lasts, so that there is a sort of turning to Him, and being again open to the seductions of sensual objects, so that there is a turning to them; an equi-ponderant weight, having no settled place, but shifting to this side or that, as the case may be–the opponents pitching and pulling the man now hither and now thither, as if in contention for his whole captivity–the voice of the one saying You are mine, and that of the other saying You are mine, and the man is neithers.<\/p>\n

2. <\/strong>The prevalence of indecision. By far the larger mass of all our congregations is composed of the undecided. Thousands say their prayers, who do not pray; thousands verbally assent to the truths of Christ, where there is nothing but the dead letter, where there is no spirit, no demonstration, no power.<\/p>\n


II. <\/strong>Indecision in its causes. And these are multiform.<\/p>\n

1. <\/strong>One is pride. This is ever lingering within us, checking the fulness of our reliance upon God.<\/p>\n

2. <\/strong>Indecision, again, arises from ignorance–ignorance of the relative value and comparative importance of things.<\/p>\n

3. <\/strong>Indecision springs-from our sloth. It is the reverse of the effort to maintain a good confession. Decision in being on the Lords side, involves the necessity of great and painful self-denial.<\/p>\n

4. <\/strong>Indecision proceeds from the love of the world. Whilst the heart is buried there, how can it be given to <\/strong>another? The affections cannot be placed upon two objects diametrically opposed to each other.<\/p>\n

5. <\/strong>Indecision sometimes arises from the fear of man. It partakes of that moral cowardice which shrinks from the names that the malicious may invent to stigmatise, or the oppressions which the powerful may bear down upon an honest profession; though perhaps the fear of ridicule may tend morE to prevent religious decision than the edicts of the sternest persecution.<\/p>\n

6. <\/strong>Indecision has another cause in presumption.<\/p>\n

7. <\/strong>Indecision has a cause in the neglect of prayer–of prayer for the assistance of that Holy Spirit, who being the Guide into all truth, enables us to apprehend all the mysteries of godliness.<\/p>\n


III. <\/strong>Indecision in its consequences. And these are full of evil.<\/p>\n

1. <\/strong>Indecision, in the first place, is an insult to the authority and the character of God.<\/p>\n

2. <\/strong>Indecision works evil upon others. Every man, whether he thinks it or not, is surrounded by witnesses; and the world is sharp sighted in observing those flaws of inconsistency which bring so many professions of religion into contempt; where such as attend its ordinances, only leave them to exhibit the selfishness, the covetousness, and the earthly-mindedness of the natural man.<\/p>\n

3. <\/strong>The undecided am the self-deceived. A hope is begotten which will never be realised; their daydream of good, as a dream, cheats them with its images and all passes away in air.<\/p>\n

4. <\/strong>The undecided, again, are criminal. Whatsoever, it is said, is not of faith is sin.<\/p>\n

5. <\/strong>The undecided man is the unrecompensed man; self excluded from the privileges to be enjoyed within the Christian pale. A double-minded man is unstable in all his ways; let not that man think that he shall receive anything of the Lord.<\/p>\n

6. <\/strong>The undecided man is the unsafe man. Hanging doubtfully, as betwixt two worlds, he has two worlds around him; he neither belongs to this world, nor to that kingdom which Christ said is not of this world.<\/p>\n

7. <\/strong>The undecided man is a condemned man. He being neither hot nor cold, presents a state of Divine rejection. To die is to die under the ban of utter retribution. It is said that the fearful and unbelieving shall have their part in the lake which burneth with fire and brimstone. (T. J. Judkin, M. A.<\/em>)<\/p>\n<\/p>\n

Elijahs appeal to the undecided<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>First, you will note that the prophet insisted upon the distinction which existed between the worship of Baal and the worship of Jehovah.<\/p>\n


II. <\/strong>In the second place, the prophet calls these waverers to an account for the amount of time which they had consumed in making their choice. Some of them might have replied, We have not yet had an opportunity of judging between God and Baal, we have not yet had time enough to make up our minds; but the prophet puts away that objection, and he says, How long halt ye between two opinions? How long? For three years and a half not a drop of rain has fallen at the command of Jehovah; is not that proof enough? Ye have been all this time, three years and a half, expecting till I should come, Jehovahs servant, and give you rain; and yet, though you yourselves are starving, your cattle dead, your fields parched, and your meadows covered with dust, like the very deserts, yet all this time of judgment, and trial, and affliction, has not been enough for you to make up your minds. How long, then, said he, halt ye between two opinions?<\/p>\n


III. <\/strong>But the prophet charges these people with the absurdity of their position. Some of them said, What! prophet, may we not continue to halt between two opinions? We are not desperately irreligious, so we are better than the profane; certainly we are not thoroughly pious; but, at any rate, a little piety is better than none, and the mere profession of it keeps us decent, let us try both! Now, says the prophet, how long halt ye? or, if you like to read it so, how long limp ye between two opinions? (how long wriggle ye between two opinions? would be a good <\/strong>word if I might employ it.) He represents them as like a man whose legs are entirely out of joint; he first goes on one side, and then on the other, and cannot go far either way.<\/p>\n


IV. <\/strong>The absurdity of this halting. The multitude who had worshipped Jehovah and Baal, and who were now undecided, might reply, But how do you know that we do not believe that Jehovah is God? How do you know we are not decided in opinion? The prophet meets this objection by saying, 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.<\/p>\n


V. <\/strong>And now the prophet cries, If the Lord be God, follow Him; if Baal, then follow him, and in so doing he states the ground of his practical claim. Let your conduct be consistent with your opinions.<\/p>\n


VI. <\/strong>Now I will put this question: how long halt ye? I will tell them; ye will halt between two opinions, all of you who are undecided, until God shall answer by fire. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

Decision of character<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>Gives a statement of opposite claims. There are many Baals in our land. What are they? Examine them. Hear their claims. We shall mention four:<\/p>\n

1. <\/strong>Worldly gain.<\/p>\n

2. <\/strong>Sensual pleasures. Nothing is more deceptive than the pleasures of the world; and the young have the greatest need to guard against indulging in them.<\/p>\n

3. <\/strong>Vain speculation. In every age there have beer, those who have set up their own feeble reason in opposition to the word of God. We live in a day when knowledge is more extensively diffused, and there is in many, who once lived in ignorance, a thirst for information; and this tends to prepare the way for the increased progress and success of the Gospel.<\/p>\n

4. <\/strong>Pharisaic pride.<\/p>\n


II. <\/strong>Requires a spirit of fixed decision.<\/p>\n

1. <\/strong>It is important in its nature.<\/p>\n

2. <\/strong>It is uncompromising in its demands.<\/p>\n

3. <\/strong>It is satisfactory in its evidence.<\/p>\n

4. <\/strong>It is beneficial in its results.<\/p>\n

5. <\/strong>It is urgent in its claims. It is to be done without delay. (Ebenezer Temple.<\/em>)<\/p>\n<\/p>\n

An undecided character<\/strong><\/p>\n

Against this impulse [to act and end suspense] we have the dread of the irrevocable, which often engenders a type of character incapable of prompt and vigorous resolve, except perhaps when surprised into sudden activity. These two opposing motives twine round whatever other motives may be present at the moment when decision is imminent, and tend to precipitate or retard it. The conflict of these motives so far as they alone affect the matter of decision is a conflict as to when it shall occur. One says now, the other says not yet. (James, <\/em>Psychology.<\/em>)<\/p>\n<\/p>\n

The call for decision<\/strong><\/p>\n

I <\/em>believe, for my part, that the most of the life of the bulk of men is lived without any adequate exercise of their own deliberate volition and determination. Sadly, too, many of us seem to think that Nansens way of getting to the North Pole is the best way of getting through the world–to put ourselves into a current and let it carry us. We drift. We do not decide, or, if we do, we let deliberate choice be coerced by inclination, and let wishes put their claws into the scale, and drag it down. Or we allow our environment to settle a large part of our beliefs and of our practices. It must settle a great deal of both for all of us, and none of us can get rid of the pressure of the surrounding atmosphere, but we are meant to be hammers and not anvils; to mould circumstances, not to be battered and moulded by them; to exercise a deliberate choice, and not to be like dead fish in the river, who are carried by the stream, or like derelicts in the Atlantic that go floating about for years, and never reach any port at all, but are caught by the currents, and are slaves of every wind that blows. (Alexander Maclaren, D. D.<\/em>)<\/p>\n<\/p>\n

Half-purposes hindrances to conversion<\/strong><\/p>\n

Another hindrance of conversion is unresolvedness, and half-purposes; when men will hang wavering between God and the world, and though the light be never so clear to convince them, yet they will not be persuaded to resolve . . . If you would be converted and saved, do not stand wavering, but resolve, and presently turn to God. If it were a doubtful business, I would not persuade you to do it rashly, or if there were any danger to your souls in resolving, then I would say no more. But when it is a case that should be beyond all dispute with men of reason, why should you stand staggering as if it were a doubtful case? What a horrible shame is it to be unresolved whether God or the world should have your hearts? Were it not a disgrace to that mans understanding that were unresolved whether gold or dung were better? Or whether a bed of thorns or a feather bed were the easier? Or whether the sun or a clod of earth were the more light and glorious? It is a far greater shame for a man to be unresolved whether it be God or the world that must make him happy, and that should have his heart, and whether a life of sin or holiness be the better. (R. Baxter.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 21<\/span>. How long halt ye between two opinions?<\/B><\/I>] 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<\/I> through lameness<\/I> should not be overlooked. They were halt<\/I>, 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<\/I> embrace the religion of the state. Their conscience forbade them to do the former; their fear of man persuaded them to do the latter, but in neither were they heartily engaged; and at this juncture their minds seemed in equipoise, and they were waiting for a favourable opportunity to make their decision. Such an opportunity now, through the mercy of God, presented itself.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

How long halt ye between two opinions?<\/B> why do you not make straight paths with your feet? as the phrase is, Heb 12:13<\/span>; 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? <\/P>

If the Lord be God; <\/B>whom you pretend to worship in the calves, 2Ki 10:16<\/span>,31<\/span>; compare Exo 32:4<\/span>. <\/P>

Follow him; <\/B>worship him, and him only, and that in such place and manner as he hath commanded you, and not by the calves. <\/P>

But if Baal; <\/B>if Baal can prove himself to be the true God. <\/P>

The people answered him not a word, <\/B>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. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

21-40. Elijah said unto all thepeople, How long halt ye?<\/B>They had long been attempting toconjoin the service of God with that of Baal. It was an impracticableunion and the people were so struck with a sense of their own folly,or dread of the king’s displeasure, that they “answered not aword.” Elijah proposed to decide for them the controversybetween 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. Asfire was the element over which Baal was supposed to preside, Elijahproposed that two bullocks should be slain and placed on separatealtars of wood, the one for Baal, and the other for God. On whicheverthe fire should descend to consume it, the event should determine thetrue God, whom it was their duty to serve. The proposal, appearingevery way reasonable, was received by the people with unanimousapproval. The priests of Baal commenced the ceremony by calling ontheir god. In vain did they continue invoking their senseless deityfrom morning till noon, and from noon till evening, uttering the mostpiercing cries, using the most frantic gesticulations, and minglingtheir blood with the sacrifice. No response was heard. No firedescended. Elijah exposed their folly and imposture with the severestirony and, as the day was far advanced, commenced his operations.Inviting the people to approach and see the entire proceeding, hefirst repaired an old altar of God, which Jezebel had demolished.Then, having arranged the cut pieces of the bullock, he caused fourbarrels or jars of water to be dashed all over the altar and round inthe trench. Once, twice, a third time this precaution was taken, andthen, when he had offered an earnest prayer, the miraculous firedescended (Lev 9:24<\/span>; Jdg 6:21<\/span>;Jdg 13:20<\/span>; 1Ch 21:26<\/span>;2Ch 7:1<\/span>), and consumed not onlythe sacrifice, but the very stones of the altar. The impression onthe minds of the people was that of admiration mingled with awe; andwith one voice they acknowledged the supremacy of Jehovah as the trueGod. Taking advantage of their excited feelings, Elijah called onthem to seize the priestly impostors, and by their blood fill thechannel of the river (Kishon), which, in consequence of theiridolatries, the drought had dried upa direction, which, severe andrelentless as it seems, it was his duty as God’s minister to give(Deu 15:5<\/span>; Deu 18:20<\/span>).The natural features of the mount exactly correspond with the detailsof this narrative. The conspicuous summit, 1635 feet above the sea,on which the altars were placed, presents an esplanade spaciousenough 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 isabundance of loose stones, to furnish the twelve stones of which thealtar was builta bed of thick earth, in which a trench could bedug; and yet the earth not so loose that the water poured into itwould be absorbed; two hundred fifty feet beneath the altar plateau,there is a perennial fountain, which, being close to the altar of theLord, might not have been accessible to the people; and whence,therefore, even in that season of severe drought, Elijah couldprocure those copious supplies of water which he poured over thealtar. The distance between this spring and the site of the altar isso short, as to make it perfectly possible to go thrice thither andback again, whereas it would have been impossible once<\/I> in anafternoon to fetch water from the sea [VANDE VELDE].The summit is one thousand feet above the Kishon, which nowhere runsfrom the sea so close to the base of the mount as just beneathEl-Mohhraka; so that the priests of Baal could, in a few minutes, betaken down to the brook (torrent), and slain there. <\/P>

1Ki18:41-46<\/span>. ELIJAH, BYPRAYER, OBTAINSRAIN.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

And Elijah came unto all the people<\/strong>,…. Assembled at Mount Carmel:<\/p>\n

and said, how long halt ye between two opinions<\/strong>? 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:<\/p>\n

if the Lord be God, follow him: but if Baal, then follow him<\/strong>; 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:<\/p>\n

and the people answered him not a word<\/strong>: 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.<\/p>\n

r “transilietis super duos ramoe, Malvenda; vos transilientes super ambos ramos”, Piscator.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Elijah’s Trial of the False Prophets; the Destruction of Baal’s Prophets.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 906.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE>

      21 And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD<\/B> be<\/I> God, follow him: but if Baal, then<\/I> follow him. And the people answered him not a word.   22 Then said Elijah unto the people, I, even<\/I> I only, remain a prophet of the LORD<\/B>; but Baal’s prophets are<\/I> four hundred and fifty men.   23 Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it<\/I> on wood, and put no fire under:<\/I> and I will dress the other bullock, and lay it<\/I> on wood, and put no fire under:<\/I>   24 And call ye on the name of your gods, and I will call on the name of the LORD<\/B>: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken.   25 And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it<\/I> first; for ye are<\/I> many; and call on the name of your gods, but put no fire under.<\/I>   26 And they took the bullock which was given them, and they dressed it,<\/I> and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was<\/I> no voice, nor any that answered. And they leaped upon the altar which was made.   27 And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is<\/I> a god; either he is talking, or he is pursuing, or he is in a journey, or<\/I> peradventure he sleepeth, and must be awaked.   28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.   29 And it came to pass, when midday was past, and they prophesied until the time<\/I> of the offering of the evening<\/I> sacrifice, that there was<\/I> neither voice, nor any to answer, nor any that regarded.   30 And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD<\/B> that was<\/I> broken down.   31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD<\/B> came, saying, Israel shall be thy name:   32 And with the stones he built an altar in the name of the LORD<\/B>: and he made a trench about the altar, as great as would contain two measures of seed.   33 And he put the wood in order, and cut the bullock in pieces, and laid him<\/I> on the wood, and said, Fill four barrels with water, and pour it<\/I> on the burnt sacrifice, and on the wood.   34 And he said, Do it<\/I> the second time. And they did it<\/I> the second time. And he said, Do it<\/I> the third time. And they did it<\/I> the third time.   35 And the water ran round about the altar; and he filled the trench also with water.   36 And it came to pass at the time of<\/I> the offering of the evening<\/I> sacrifice, that Elijah the prophet came near, and said, LORD<\/B> God of Abraham, Isaac, and of Israel, let it be known this day that thou art<\/I> God in Israel, and that<\/I> I am<\/I> thy servant, and that<\/I> I have done all these things at thy word.   37 Hear me, O LORD<\/B>, hear me, that this people may know that thou art<\/I> the LORD<\/B> God, and that<\/I> thou hast turned their heart back again.   38 Then the fire of the LORD<\/B> fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was<\/I> in the trench.   39 And when all the people saw it,<\/I> they fell on their faces: and they said, The LORD<\/B>, he is<\/I> the God; the LORD<\/B>, he is<\/I> the God.   40 And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.<\/P>

      Ahab and the people expected that Elijah would, in this solemn assembly, bless the land,<\/I> 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,<\/I> and then cause his ear to hear,<\/I> will first turn us to him,<\/I> and then turn to us,<\/I>Psa 10:17<\/span>; Psa 80:3<\/span>. 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.<\/P>

      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 (v.<\/I><\/span> 21<\/span>) halting between two opinions,<\/I> or thoughts.<\/I> 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, 2 Kings xvii. 33<\/span>. 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?<\/I>” Jer. ii. 11<\/span>. 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.<\/I> “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.<\/I>” Compare Mar 9:38<\/span>; Mar 9:39<\/span>; Mat 21:30<\/span>. 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<\/I> (Hos. x. 2<\/span>), whereas God will have all or none. 2. We are fairly put to our choice whom we will serve,<\/I> Josh. xxiv. 15<\/I><\/span>. 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.<\/I> 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.<\/P>

      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 (v.<\/I><\/span> 22<\/span>), besides 400 more, their supporters or seconds, v.<\/I><\/span> 19<\/span>. 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;<\/I> if neither shall thus answer, let the people turn Atheists; if both, let them continue to halt between two.<\/I>” 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<\/I>” (though that was the thing the country needed), but “that answers by fire, let him be God;<\/I>” 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<\/span>; Mat 9:6<\/span>.<\/P>

      III. The people join issue with him: It is well spoken,<\/I> v.<\/span> 24<\/span><\/U><\/I><\/span>. 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<\/I> 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<\/I> 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.<\/P>

      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 (v.<\/I><\/span> 25<\/span>), 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.<\/I> Now in their experiment observe,<\/P>

      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;<\/I> 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,<\/I> Acts xix. 34<\/I><\/span>. How senseless, how brutish, were they in their addresses to Baal! (1.) Like fools, they leaped upon the altar,<\/I> as if they would themselves become sacrifices with their bullock; or thus they expressed their great earnestness of mind. They leaped up and down,<\/I> 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<\/I> (v.<\/I><\/span> 28<\/span>) 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, Deut. xiv. 1<\/span>. 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?<\/I><\/P>

      2. How sharp Elijah was upon them, v.<\/I><\/span> 27<\/span>. 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,<\/I> 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,<\/I> they could not deliver their souls<\/I> by saying, Is there not a lie in our right hand?<\/I><\/P>

      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,<\/I> v.<\/span> 29<\/span><\/U><\/I><\/span>. 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.<\/I> 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<\/I> 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,<\/I>Rev 13:13<\/span>; Rev 13:14<\/span>. 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.<\/P>

      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.<\/P>

      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 (v.<\/I><\/span> 30<\/span>), 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,<\/I> v.<\/span> 31<\/span><\/U><\/I><\/span>. 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<\/I> (v.<\/I><\/span> 31<\/span>), 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. Ps. xxiv. 6<\/span>, Thy face, O Jacob!<\/I> Hos. xii. 4<\/I><\/span>. There he spoke with us.<\/I><\/P>

      2. Having built his altar in the name of the Lord<\/I> (v.<\/I><\/span> 32<\/span>), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice, v.<\/I><\/span> 33<\/span>. Behold the bullock and the wood; but where is the fire?<\/I>Gen 22:7<\/span>; Gen 22:8<\/span>. God will provide himself fire.<\/I> 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. ii. 22<\/span>), was to intimate the utter abolition of them after a little while, Heb. viii. 13<\/span>.<\/P>

      3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of (v.<\/I><\/span> 32<\/span>), 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.<\/P>

      4. He then solemnly addressed himself to God by prayer before his altar, humbly beseeching him to turn to ashes his burnt-offering<\/I> (as the phrase is, Ps. xx. 3<\/span>), 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;<\/I> 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<\/span>; 1Ki 18:37<\/span>. Though he was not at the place<\/I> appointed, he chose the appointed time of the offering of the evening sacrifice,<\/I> 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,<\/I> 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<\/I> (for it is now by the most denied or forgotten) that thou art God in Israel,<\/I> to whom alone the homage and devotion of Israel are due, and that I am thy servant,<\/I> and do all that I have done, am doing, and shall do, as thy agent, at thy word,<\/I> 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<\/span>; Num 16:29<\/span>. 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,<\/I> and may experience thy grace, turning their heart,<\/I> by this miracle, as a means, back again to thee,<\/I> in order to thy return in a way of mercy to them.”<\/P>

      5. God immediately answered him by fire, v.<\/I><\/span> 38<\/span>. 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,<\/I> and not only, as at other times (Lev 9:24<\/span>; 1Ch 21:26<\/span>; 2Ch 7:1<\/span>) consumed the sacrifice and the wood,<\/I> in token of God’s acceptance of the offering, but licked up all the water in the trench,<\/I> 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 Ps. cxxxv. 7<\/span>. He causeth vapours to ascend, and maketh lightnings for the rain;<\/I> 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<\/span>; Isa 27:5<\/span>. But this was not all; to complete the miracle, the fire consumed the stones of the altar, and<\/I> the very dust,<\/I> 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,<\/I> alluding to Num. xvi. 34<\/span>.<\/P>

      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,<\/I> and all, as one man, said, “Jehovah, he is the God,<\/I> and not Baal; we are convinced and satisfied of it: Jehovah, he is the God<\/I>” (v.<\/I><\/span> 39<\/span>), 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 Josh. xxiv. 24<\/span>. 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<\/I> 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,<\/I> God alone. 2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, v.<\/I><\/span> 40<\/span>. 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, Deut. xiii. 1-11<\/span>. 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.<\/I><\/span> 19<\/span>), 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, ch.<\/I><\/span> xxii. 6<\/span>.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

B. THE DESCRIPTION OF THE CONTEST 18:2140<\/p>\n

The story of the contest on Carmel is one that has excited the imagination of believers through the centuries. The narrative is somewhat lengthy and may for convenience be discussed under the following heads: (1) The preliminaries of the contest (1Ki. 18:21-24<\/span>); (2) the prayers of the Baal prophets (1Ki. 18:25-29<\/span>); (3) the preparations and prayer of Elijah (1Ki. 18:30-38<\/span>); and (4) the punishment of the false prophets (1Ki. 18:39-40<\/span>).<\/p>\n

1. THE PRELIMINARIES OF THE CONTEST (1Ki. 18:21-24<\/span>)<\/p>\n

TRANSLATION<\/strong><\/p>\n

(21) And Elijah came near unto all the people and said, How long are you going to hobble upon two crutches? If the LORD is God, go after Him; but if Baal, go after him. And the people did not answer a word. (22) And Elijah said unto the people, I alone remain as the prophets of the LORD, but the prophets of the Baal are four hundred fifty. (23) Now give to us two bullocks; and let them choose for themselves one bullock and let them cut it, and put it upon the wood, and put no fire under it; and I will prepare the other bullock, and put it on the wood, and I will put no fire under it. (24) Then call on the name of your god, and as for me, I will call on the name of the LORD, and it shall come to pass that the God who answers with fire, He is God. And all the people answered and said, The thing is good.<\/strong><\/p>\n

COMMENTS<\/strong><\/p>\n

There is no way to know the size of the crowd that assembled on the spacious plateau atop Carmel, but no doubt the dramatic confrontation attracted hundreds if not thousands. It was the masses rather than the king which Elijah hoped to reach on Carmel, and so it is to them that he directed his rhetorical question: How long are you going to hobble upon two crutches, i.e., seeking the support of both Yahweh and Baal simultaneously.[426] The prophet called for a clear-cut decision. Let the people choose between Baal or the Lord and then commit themselves wholeheartedly to that deity who was truly God. Awed by the presence of the king and prophets of Baal on the one side and by Elijah on the other, the people answered not a word (1Ki. 18:21<\/span>). Perhaps also they were convicted in their own consciences and were consequently speechless.<\/p>\n

[426] This translation was proposed by Fohrer and followed by Gray (OTL, p. 396). Some difference of opinion exists as to the actual meaning of the word translated crutches; it is rendered opinions by KJV, RSV and NASB.<\/p>\n

To set the stage for the contest Elijah called the attention of the people to the fact that he stood alone that day as sole representative of the Lord.[427] On the other hand, Baals prophets[428] numbered four hundred fifty (1Ki. 18:22<\/span>). But why did Elijah call attention to this obvious fact? Perhaps his motives were psychological and he was attempting to cast himself in the role of an underdog to gain the sympathetic support of the masses. It may be also that he wished to underscore the fact of his absolute confidence even though outnumbered. Certainly he was trying to stress the fact that truth is not determined by numbers.<\/p>\n

[427] It is useless to speculate as to why the one hundred prophets mentioned in 1Ki. 18:4<\/span>; 1Ki. 18:13<\/span> were not present. It may be that they were still in hiding in some remote area and had not heard of the contest. During the Jezebel persecution some prophets had died (1Ki. 20:7<\/span> ff.), some had fled to Judah, some had gone into hiding, and some had knuckled under to the royal policy (1Ki. 22:6-27<\/span>).<\/p>\n

[428] The prophets of Asherah were not present. Either Jezebel had forbidden their presence, or they shrank from the ordeal.<\/p>\n

Since his opponents were so numerous, and since they were supported by the crown, Elijah proposed that they supply the two sacrificial bullocks. One was to be selected and prepared by the Baal prophets and one by Elijah. Elijah offered his rivals their choice of the oxen as a guarantee that he would use no sleight of hand and that they would have no excuse that the victim was less fit for sacrifice. The bullocks were to be placed on the altar wood, but no fire was to be set to the wood (1Ki. 18:23<\/span>). The people were then instructed to call on the name of their god Baal. The failure of the people to take a clear-cut stand for the Lord in 1Ki. 18:21<\/span> is tantamount to their choosing Baal as their god. Elijah, on the other hand, would call on the name of the Lord. Whichever deity responded to the prayers of His worshipers and consumed the sacrificial bullock with fire from heaven would be recognized as true God. Since Baal claimed to be the god of storm and lightning such a proposal could not be rejected by those sympathetic to Baal. So the people, whether eagerly or reluctantly, gave their assent to the proposed test (1Ki. 18:24<\/span>).<\/p>\n

2. THE PRAYERS OF THE BAAL PROPHETS (1Ki. 18:25-29<\/span>)<\/p>\n

TRANSLATION<\/strong><\/p>\n

(25) And Elijah said to the prophets of Baal, Choose for yourselves one bullock and prepare it first, for you are many, and call on the name of your god, but put no fire under it. (26) And they took the bullock which was given to them, and they prepared it, and called on the name of Baal from morning until midday saying, O Baal, Answer us! But there was no sound, nor one who answered. And they limped around the altar which had been made. (27) And it came to pass at noon, that Ely ah mocked them and said, Cry with a loud voice for he is a god; either he is meditating, or having a bowel movement, or he is on a journey! Perhaps he is asleep and must be awakened! (28) And they called with a loud voice and they cut themselves according to their manner with swords and lances until the blood gushed out on them. (29) And it came to pass when noon was past, that they prophesied until the time of the offering of the sacrifice; but there was no voice, nor any to answer, nor any who heard.<\/strong><\/p>\n

COMMENTS<\/strong><\/p>\n

Having gained the assent of the people, Elijah turned to the splendorously clad prophets of Baal and repeated the proposal (1Ki. 18:25<\/span>). The prophet had put them in a position in which they could hardly refuse the test and retain the respect of their constituents. Because the prophets of Baal were so numerous, Elijah suggested that they go first in the contest. He was anxious that the impotency of these Baal prophets be fully manifested before he demonstrated his own power with God. Perhaps the implied argument is that they being so numerous could prepare the sacrificial bullock much more quickly than could the lone prophet of the Lord.<\/p>\n

The prophets of Baal declined the opportunity to select the bullock and took the one which was given them by representatives of the people or by Elijah himself. They prepared the animal in the prescribed manner, and then began to call on the name of Baal. From morning until noon they continued to cry out that Baal would hearken to their prayers, but there was no response of any kind. They then began to limp, i.e., dance about the altar in an attempt to attract the attention of their mute master (1Ki. 18:26<\/span>).<\/p>\n

At noon Elijah began to needle his opponents with sarcasm: Cry with a loud voice, for he is a god at least in your estimation! In condescending tones Elijah offered some possible explanations for Baals lack of response. Perhaps he was meditating or talking; maybe he was having a bowel movement;[429] or maybe he was on a trip; or then again, maybe he was just a late sleeper and needed to be awakened! (1Ki. 18:27<\/span>). Elijahs barbs stirred the Baal prophets to renewed vigor as if to testify to their undying faith in their god. Grabbing the swords and spears of soldiers standing nearby they began frantically to cut themselves, hoping by this act of self-mutilation to attract the attention of their god[430] (1Ki. 18:28<\/span>). These men were absolutely sincere in their faith!<\/p>\n

[429] Lit., turn aside, which in Hebrew is a euphemism for having a bowel movement as is indicated by Jdg. 3:24<\/span> and 2Sa. 24:3<\/span>. Montgomery (ICC, p. 302) calls this the raciest comment ever made on pagan mythology.<\/p>\n

[430] Gray (OTL, p. 399) sees this self-laceration of the Baal prophets as an act of imitative magic. By shedding blood, the vital essence, they would magically compel their deity to release the vital waters from the heavens.<\/p>\n

3. THE PREPARATIONS AND PRAYER OF ELIJAH (1Ki. 18:30-38<\/span>)<\/p>\n

TRANSLATION<\/strong><\/p>\n

(30) And Elijah said to all the people, Draw near unto me. So all the people drew near unto him. And he repaired the altar of the LORD which was broken down. (31) And Elijah took twelve stones according to the number of the tribes of the children of Jacob, to whom the word of the LORD had come, saying, Israel shall be your name. (32) And he built with the stones an altar in the name of the LORD, and he made a trench around the altar, which would contain two <\/strong>seahs <\/strong>of seed. (33) And he arranged the wood, and cut the bullock in pieces, and put it upon the wood. And he said, fill four barrels with water, and pour them upon the burnt offering and upon the wood. (34) And he said, Repeat this, and they repeated it. And he said, Do it a third time, and they did it a third time. (35) And the water ran around the altar, and also the trench was filled with water. (36) And it came to pass at the time of offering sacrifice, that Elijah the prophet drew near and said, O LORD God of Abraham, Isaac and Israel, today let it be known that You are God in Israel, and I am Your servant, and according to Your word I have done all these things. (37) Answer me, answer me, O, LORD, that this people may know that You, O LORD, are God, and that You have turned their heart back again. (38) And the fire of the LORD fell, and it consumed the burnt offering and the wood and the stones and the dust, and the water which was in the trench it licked up.<\/strong><\/p>\n

COMMENTS<\/strong><\/p>\n

Elijah allowed his opponents all the time he could in view of the great work he himself had to perform that day. The Baal prophets had been prophesying,[431] i.e., praying to and praising Baal, for six or more hoursfrom early morning to the time of the offering of the evening sacrifice about three in the afternoon[432] (1Ki. 18:29<\/span>). Elijah called the people to him so that they might have a good view of all he was about to do. He wanted eye-witnesses and ear-witnesses so that there could be no suspicion of hoax or magic. The prophet began his demonstration by rebuilding the broken-down altar of the Lord (1Ki. 18:30<\/span>). This altar may be one of the high places where Israelites worshiped prior to the establishment of the Temple in Jerusalem. On the other hand the altar may have been built by some of the faithful Yahweh worshipers who would not bow the knee to Baal or to the golden calf. Scarcely any doubt can exist that this was one of the altars which Ahab or Jezebel had ordered torn down (1Ki. 19:10<\/span>). Elijahs repairing the altar was an act of profound significance. It showed him as the restorer of the law and the true religion.<\/p>\n

[431] Honor (JCBR, p. 262) proposes instead of translating they prophesied that the Hebrew should be rendered they worked themselves into a fit of rage or madness.<\/p>\n

[432] The evening offering was probably offered in Old Testament times when it was offered during the intertestamental period, at the ninth hour or three oclock in the afternoon. See Act. 3:1<\/span>; Act. 10:3<\/span>; Act. 10:30<\/span>; Josephus, Ant. XIV, 4.3.<\/p>\n

Twelve stones went into that restored altar, symbolizing the twelve sons of Jacob. This act was both a protest against the schism and a reminder that the ten tribes of the Northern Kingdom had no exclusive rights to the God-given name Israel (1Ki. 18:31<\/span>). Thus with twelve stones removed from the ruins of the broken down altar, Elijah built a new altar in the name of the Lord, i.e., by His authority and for His glory. A trench was dug about the altar as deep as the grain measure containing two seahs of seed (1Ki. 18:32<\/span>). The seah was a third of an ephah which was slightly larger than a bushel. The sacrificial bullock was cut in pieces and laid on the altar wood. The prophet then ordered that four pitchers of water be poured on the sacrificial animal and the wood beneath (1Ki. 18:33<\/span>), and this he ordered repeated two more times (1Ki. 18:34<\/span>). So much water was poured over the altar that it ran down and filled the trench[433] around the altar (1Ki. 18:35<\/span>). The object of these repeated drenchings of the victim and altar was to exclude all suspicion of fraud.[434][435]<\/p>\n

[433] The Hebrew could also be translated, he (Elijah) filled the trench which would imply that additional water besides the twelve pitchers was used to fill the trench.<\/p>\n

[434] An ancient tradition has it that the Baal prophets had hidden a man beneath or within their altar who was to ignite the sacrifice at the proper moment; but he died of suffocation. Stanley, IJC, II, p. 258, n. 5.<\/p>\n

[435] Possibly the pouring out of the water also had symbolic significance. It may have been a symbolic petition for rain, or a symbol of repentance (cf. 1Sa. 7:3-14<\/span>).<\/p>\n

It was about three oclock in the afternoon (cf. 1Ki. 18:29<\/span>) when Elijah drew near his water-drenched altar, lifted his eyes heavenward, and began to pray. He addressed Yahweh as the God of Abraham, Isaac and Israel. He designedly substituted Israel for the more common name Jacob in this formula in order to proclaim Yahweh as the God of Israel (the nation). He prayed that God would vindicate Himself and His prophet. The fire from heaven would indicate that all which Elijah had said with regard to the famine three years earlier and all that he had done with regard to organizing the confrontation with the Baal prophets had been done through the word of the Lord (1Ki. 18:36<\/span>).<\/p>\n

Earnestly Elijah called upon God to hearken to his prayer that the people might be convinced that Yahweh alone was God and that He still loved them enough to perform this sign to bring about their conversion[436] (1Ki. 18:37<\/span>). This dramatic prayer had no sooner fallen from the lips of Elijah when fire from heaven (lightening?[437]) fell upon that altar. The tongues of fire not only consumed (lit., ate up) the sacrificial animal and wood, they also disintegrated the stones, scorched the dust about the altar, and even licked up the water in the trench (1Ki. 18:38<\/span>).<\/p>\n

[436] Cf. Mai. 1Ki. 4:5-6<\/span> where a similar ministry of conversion is to be performed by the antitypical Elijah, John the Baptist.<\/p>\n

[437] Jon Ruthven (JETS, XII, 111115) argues persuasively for the likelihood that lightning is meant. He demonstrates that the absence of clouds in the sky need not preclude the possibility of a lightning stroke.<\/p>\n

4. THE PUNISHMENT OF THE FALSE PROPHETS (1Ki. 18:39-40<\/span>)<\/p>\n

TRANSLATION<\/strong><\/p>\n

And when all the people saw this, they fell upon their faces and said, The LORD, He is God, the LORD, He is God. And Elijah said to them, Seize the prophets of Baal! Let no man escape from them. And they seized them, and brought them unto Elijah unto the brook Kishon; and he slew them there.<\/strong><\/p>\n

COMMENTS<\/strong><\/p>\n

The people reacted to this divine demonstration instantly and decisively. Recognizing in the fire the token of the divine presence, they fell on their faces and continued to shout in unison, Yahweh is God, Yahweh is God! (1Ki. 18:39<\/span>). Seizing the initiative of that emotion-packed moment, Elijah ordered the Baal prophets to be apprehended. The prophet then led the throng down to the base of the hill where flows the river Kishon and there slew (i.e., instigated the slaying of) the pagan prophets (1Ki. 18:40<\/span>). It is not quite certain why the prophet resorted to the Kishon for the slaughter unless it be that he was seeking a means of disposing of the bodies. Perhaps he anticipated that when the great flood of water came shortly, that these bodies would be swept on out to sea.<\/p>\n

The slaughter of the Baal prophets has been called an act of gross fanaticism and cruelty by some; others have seen in it a wild and terrible vendetta for Jezebels persecution and possible murder of the Lords prophets. The following considerations tend to place this action in the proper perspective.<\/p>\n

1. The Law of Moses required in three separate passages the execution of those who worshiped false gods and especially those who taught others to so worship (Exo. 22:20<\/span>; Deuteronomy 13<\/span>; Deu. 17:2-7<\/span>). However repugnant this slaughter might have been to Elijah personally, he was under obligation to carry out the Law.<\/p>\n

2. Whereas it was normally the duty of the theocratic ruler to carry out such executions, in Elijahs day the king was corrupt, powerless, and himself an idol worshiper.
3. Elijah had just proved that the Lord was God; now he must likewise prove that the Law of God was not dead.
4. These prophets had been instrumental in corrupting the people of God and had thereby threatened the very existence of true religion.
5. The action was allowed and approved by God who other wise would hardly have answered the prayer which Elijah offered following the massacre.
6. Idolatry and irreligion are not today to be avenged by sword or fire, not because these sins are any less grievous, but because the duty of punishing these crimes has been re served for God himself.<\/p>\n

7. Whereas the Law specified stoning as the punishment for idolatry (Deu. 13:10<\/span>; Deu. 17:5<\/span>), the sword was used in this instance because of the numbers involved and the lateness of the after noon hour.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(21) How long halt ye between two opinions?<\/strong>In this exclamation is expressed the very motto of Elijahs life. It is that of righteous impatience of the halting (i.e.<\/em>, limping to and fro) between two opinionsat all times more dangerous, because more easy, than open apostasywhich was evidently characteristic of Ahab, and probably of the mass of the people. It might have suited well the accommodating genius of such polytheism as had been brought into Israel since the days of Solomon himself, but was utterly incompatible with the sole absolute claim of the worship of Jehovah. Perhaps Jezebel would have scorned it equally for Baal. Compare the indignant expostulation of Ezekiel (Eze. 20:31<\/span>; Eze. 20:39<\/span>). The question, once clearly understood, is always unanswerable, and is listened to here in awestruck silence.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

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

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

The Contest On Mount Carmel: YHWH Versus Baal ( 1Ki 18:21-40<\/strong><\/span><\/strong> ). <\/p>\n

<\/strong><\/p>\n

In this vivid description of the contest on Mount Carmel Ahab is deliberately not mentioned. This was because it was not a contest between Elijah and Ahab, but between YHWH, represented by Elijah, and Baal, represented by his four hundred and fifty prophets. All eyes were to be on the combatants. And it was carried out before all the people so that they could come to their own conclusions. It would end in a complete victory for YHWH by a knockout. <\/p>\n

Mount Carmel was probably chosen because it was a high eminence (600 metres, 2000 feet) which was on the borders of Israel and Phoenicia, and thus a very suitable place for a contest between the God of Israel and the Tyrian Baal, while also being chosen because it was a site revered by both where there were recognised sanctuaries. <\/p>\n

The contest was dramatic. Each side would prepare an offering for sacrifice, but no fire would be lit under it. Then each side would call on their respective deity to consume the offering by fire from Heaven. Elijah gave the false prophets every opportunity. They had the choice of which bullock they would sacrifice, and as they had the largest number of prophets, they were given as much time as they wanted. They could hardly complain that they had had a raw deal. Then the God Who answered by fire (that is, by lightning that consumed the sacrifice, which was the supposed forte of Baal as the god of storm and lightning) would be established as the true God. The idea of fire coming down from Heaven to consume the sacrifice was taken by Elijah from Lev 9:24<\/span>, where again it was before an assembled crowd. It was thus seen by him as a sign typical of the God of Israel. <\/p>\n

It should be noted that Elijah linked the sacrifice that he was about to offer with the period of drought by drenching the sacrifice with water so that the offering would also be a plea for rain, in order that the crowds may know where the coming rain came from. Such a pouring out of water, especially at the feast of Tabernacles (although not there on the offerings) represented a plea for rain. Compare how Samuel poured out water before YHWH, something which resulted in a great storm (1Sa 7:6<\/span>; 1Sa 7:10<\/span>). By this water offering the crowds would recognise that Elijah was including in his sacrifice an appeal for rain. <\/p>\n

Analysis. <\/p>\n

a <\/strong> And Elijah came near to all the people, and said, “How long will you go limping between the two sides? If YHWH is God, follow him, but if Baal, then follow him.” And the people did not answer him a word. Then Elijah said to the people, “I, even I only, am left a prophet of YHWH, but Baal’s prophets are four hundred and fifty men” (1Ki 18:21-22<\/span>). <\/p>\n

b <\/strong> “Let them therefore give us two bullocks, and let them choose one bullock for themselves, and cut it in pieces, and lay it on the wood, and put no fire under, and I will dress the other bullock, and lay it on the wood, and put no fire under” (1Ki 18:23<\/span>). <\/p>\n

c <\/strong> “And you call on the name of your god, and I will call on the name of YHWH, and the God who answers by fire, let him be God.” And all the people answered and said, “It is well spoken” (1Ki 18:24<\/span>). <\/p>\n

d <\/strong> And Elijah said to the prophets of Baal, “You choose one bullock for yourselves, and dress it first, for you are many, and call on the name of your god, but put no fire under.” 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 who answered. And they leaped about the altar which was made (1Ki 18:25-26<\/span>). <\/p>\n

e <\/strong> And it came about at noon, that Elijah mocked them, and said, “Cry aloud, for he is a god. Either he is musing, or he is gone aside, or he is on a journey, or perhaps he is sleeping and must be awakened” (1Ki 18:27<\/span>). <\/p>\n

f <\/strong> And they cried aloud, and cut themselves after their manner with knives and lances, until the blood gushed out on them (1Ki 18:28<\/span>). <\/p>\n

g <\/strong> And it was so, when midday was past, that they prophesied until the time of the offering of the evening oblation, but there was neither voice, nor any to answer, nor any who regarded (1Ki 18:29<\/span>). <\/p>\n

h <\/strong> And Elijah said to all the people, “Come near to me,” and all the people came near to him (1Ki 18:30<\/span> a). <\/p>\n

i <\/strong> And he repaired the altar of YHWH that was thrown down. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the word of YHWH came, saying, “Israel shall be your name” (1Ki 18:30-31<\/span>). <\/p>\n

h <\/strong> And with the stones he built an altar in the name of YHWH, and he made a trench about the altar, as great as would contain two measures of seed. And he put the wood in order, and cut the bullock in pieces, and laid it on the wood. And he said, “Fill four jars with water, and pour it on the burnt-offering, and on the wood” (1Ki 18:32-33<\/span>). <\/p>\n

g <\/strong> And he said, “Do it the second time,” and they did it the second time. And he said, “Do it the third time,” and they did it the third time (1Ki 18:34<\/span>). <\/p>\n

f <\/strong> And the water ran round about the altar, and he filled the trench also with water (1Ki 18:35<\/span>). <\/p>\n

e <\/strong> And it came about at the time of the offering of the evening oblation, that Elijah the prophet came near, and said, “O YHWH, the God of Abraham, of Isaac, and of Israel, let it be known this day that you are God in Israel, and that I am your servant, and that I have done all these things at your word” (1Ki 18:36<\/span>). <\/p>\n

d <\/strong> “Hear me, O YHWH, hear me, that this people may know that you, YHWH, are God, and that you have turned their heart back again”. Then the fire of YHWH fell, and consumed the burnt-offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench (1Ki 18:37-38<\/span>). <\/p>\n

c <\/strong> And when all the people saw it, they fell on their faces, and they said, “YHWH, he is God, YHWH, he is God” (1Ki 18:39<\/span>). <\/p>\n

b <\/strong> And Elijah said to them, “Take the prophets of Baal. Do not let one of them escape” (1Ki 18:40<\/span> a). <\/p>\n

a <\/strong> And they took them, and Elijah brought them down to the brook Kishon, and slew them there (1Ki 18:40<\/span> b). <\/p>\n

Note that in ‘a’ Elijah points to the four hundred and fifty prophets of Baal about whom a decision has to be made, and in the parallel he arranges for their deaths at the Brook Kishon. In ‘b’ the test by which the prophets will be judged is described, and in the parallel, having failed it, not one of them is to be allowed to escape. In ‘c’ the contest will determine Who is truly God, and in the parallel the people declare that YHWH is truly God. In ‘d’ the vain efforts of the prophets of Baal are described, and in the parallel the successful prayer of Elijah. In ‘e’ Elijah mocks the prophets because they pray unavailingly all day and receive no answer from Baal, and in the parallel he prays once at the time of the evening sacrifice with a confident prayer that will produce the required result. In ‘f’ they cried aloud and gashed themselves so that their blood flowed like water, and in the parallel Elijah drenches the sacrifice with water. In ‘g’ repeated efforts to obtain an answer are made by the false prophets, and in the parallel Elijah deliberately makes it repeatedly more difficult for him to obtain an answer. In ‘h’ Elijah calls on the crowd to come near, and in the parallel he calls on them to drench his sacrifice with water. Centrally in ‘i’ Elijah repaired the altar of YHWH which was broken down which represented the word of YHWH to Israel. <\/p>\n

1Ki 18:21<\/strong><\/span><\/p>\n

‘<\/strong> And Elijah came near to all the people, and said, “How long will you go limping between the two sides? If YHWH is God, follow him, but if Baal, then follow him.” And the people did not answer him a word.’ <\/p>\n

Elijah commenced the contest by a direct challenge to the people, vividly depicting them as limping along spiritually as they looked in indecision first to one side and then to the other. Now, he proclaimed, it was time for them to make a final choice between YHWH and Baal. “If YHWH is God, follow him, but if Baal, then follow him.” The people hung their heads and had nothing to say. <\/p>\n

1Ki 18:22<\/strong><\/span><\/p>\n

‘<\/strong> Then Elijah said to the people, “I, even I only, am left a prophet of YHWH, but Baal’s prophets are four hundred and fifty men.” ’ <\/p>\n

Elijah then summed up the two sets of contestants. On one side stood Elijah, alone. Jezebel had got rid of the other prophets of YHWH (or thought that she had) and he alone was left as a result of God’s mercy. On the other side were four hundred and fifty prophets of Baal. It appeared to be no contest. But that is to forget that one with God is a majority. <\/p>\n

1Ki 18:23-24<\/strong><\/span><\/p>\n

“<\/strong> Let them therefore give us two bullocks, and let them choose one bullock for themselves, and cut it in pieces, and lay it on the wood, and put no fire under, and I will dress the other bullock, and lay it on the wood, and put no fire under. And you call on the name of your god, and I will call on the name of YHWH, and the God who answers by fire, let him be God.” And all the people answered and said, “It is well spoken.” <\/p>\n

He then laid down the terms of the contest. Each side would have a bullock, and the prophets of Baal could even choose which bullock they had. Then they were to cut it in pieces and lay the pieces on the wood which was on their altar. But no fire was to come near it. And he would do the same. After that they were to call on the name of ‘their god’ and he would call on the Name of YHWH. And the God Who answered by fire would be seen as the true God. In the eyes of the watchers it would appear that all the odds were on the side of the prophets of Baal, for Baal was the god of storm and lightning. If YHWH won therefore it would be conclusive. It would prove that the God of Sinai and of Moses was truly among them (Lev 9:24<\/span>). The people heartily agreed with the idea and said that it was well spoken. <\/p>\n

1Ki 18:25<\/strong><\/span><\/p>\n

‘<\/strong> And Elijah said to the prophets of Baal, “You choose one bullock for yourselves, and dress it first, for you are many, and call on the name of your god, but put no fire under.” <\/p>\n

Elijah then turned to the prophets of Baal and called on them to go first because they were many. He wanted them to have as much time as they wanted. He knew perfectly well that what he was asking of them was impossible, for there was no one who would hear their cries. Then they were to prepare their sacrifice, but without putting fire under it, and pray as much as they liked. The more they prayed, the more futile their prayers would appear. <\/p>\n

1Ki 18:26<\/strong><\/span><\/p>\n

‘<\/strong> 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 who answered. And they leaped about the altar which was made.’ <\/p>\n

So the prophets of Baal took the bullock that had been given to them and dressed it, and called on Baal from morning until noon. Hour by hour they called, but in spite of the hot sun there was no response. And they performed ceremonial dances around the altar as they waited for Baal to answer. <\/p>\n

1Ki 18:27<\/strong><\/span><\/p>\n

‘<\/strong> And it came about at noon, that Elijah mocked them, and said, “Cry aloud, for he is a god. Either he is musing, or he is gone aside, or he is on a journey, or perhaps he is sleeping and must be awakened.” ’ <\/p>\n

When noon came with no response Elijah began to jeer. He wanted the crowds to recognise how helpless these prophets were. So he called on them, if they really thought that Baal was a god, to shout louder. Perhaps he was musing, or relieving himself, or on a journey, or sleeping. The crowds would be aware that these things were never true of YHWH. He neither slumbered nor slept. <\/p>\n

1Ki 18:28<\/strong><\/span><\/p>\n

‘<\/strong> And they cried aloud, and cut themselves after their manner with knives and lances, until the blood gushed out on them.’ <\/p>\n

So the prophets of Baal got even more worked up. They were getting desperate. They cried out aloud, and they gashed themselves so that the blood would run out and as a result of their obvious suffering on his behalf stir Baal into action (a practise witnessed to at Ugarit). But none of it worked. There was no response. <\/p>\n

1Ki 18:29<\/strong><\/span><\/p>\n

‘<\/strong> And it was so, when midday was past, that they prophesied frantically (or ‘ranted and raved’) until the time of the offering of the evening oblation, but there was neither voice, nor any to answer, nor any who regarded.’ <\/p>\n

Having reached midday they ‘prophesied’ on until the time of the evening sacrifice, hoping to stir Baal into action. That was the time when, as the people were aware, the second daily offering would be made in he Temple of YHWH at Jerusalem. But no voice came, no answer came, and no fire came. There was no one who took any notice. <\/p>\n

1Ki 18:30<\/span> a ‘And Elijah said to all the people, “Come near to me,” and all the people came near to him.’ <\/p>\n

Then, feeling that he had waited long enough Elijah called on the people to gather round him, and they did so, eager to see what would happen. <\/p>\n

1Ki 18:30-31<\/span> ‘And he repaired the altar of YHWH that was thrown down. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the word of YHWH came, saying, “Israel shall be your name”. <\/p>\n

Elijah wanted it to be quite clear Whom they were dealing with, and the serious nature of what he was doing. He was involving the twelve tribes of Jacob\/Israel as the people whom YHWH had chosen and named and he was about to offer a sacrifice on the altar of YHWH that had been allowed to fall into disrepair. Let the people learn the lesson well. <\/p>\n

The first important lesson here was that there was a genuine and acceptable altar of YHWH which was available for sacrifice. Careless approaches to Scripture have overlooked the fact that sanctuaries at which YHWH ‘had recorded His Name’, were allowed to be used, as well as the Central Sanctuary, even though feasts at the latter were always to be a part of their worship. Deuteronomy 12<\/span> had described the Central Sanctuary, which had originally been set up at Shechem and then Shiloh, but it had not excluded all other sanctuaries. And it was well that that was so, for true worshippers of YHWH had experienced times when they were cut off from Jerusalem. At such times the prophets in Israel must clearly have made provision for the people to worship at true sanctuaries rather than at false ones. <\/p>\n

The second lesson is that to Elijah Israel\/Judah was still seen as one, for he chose twelve stones symbolising the twelve tribes of Jacob, for it was they who had originally been chosen by YHWH. And all were involved in this contest against Baal. So what was about to happen was happening in the name of Israel, for and by a people who had been named by YHWH as His treasured possession (Exo 19:5-6<\/span>). <\/p>\n

The use of Jacob rather than Israel is explained by the comment that followed. It had in mind the time when Jacob became Israel. In the same way the new Jacob were becoming renewed Israel. <\/p>\n

(There is also a lesson here for us. Whenever we recognise that we have fallen away from God the first step back is again to set up the altar of God which has fallen down, in other words recognise our sanctification through the blood of Jesus and seek forgiveness through Him – Heb 13:10-14<\/span>). <\/p>\n

1Ki 18:32-33<\/strong><\/span><\/p>\n

‘<\/strong> And with the stones he built an altar in the name of YHWH, and he made a trench about the altar, as great as would contain two measures of seed. And he put the wood in order, and cut the bullock in pieces, and laid it on the wood. And he said, “Fill four jars with water, and pour it on the burnt-offering, and on the wood.” <\/p>\n

So with the twelve stones he built an altar ‘in the Name of YHWH’. This was clearly in Elijah’s eyes a place where His Name was recorded. And then he made a large trench about the altar because he intended to make an appeal to YHWH for rain by pouring water on the offering and on the altar (compare 1Sa 7:6<\/span>; 1Sa 7:10<\/span>). Then he put the wood in order, cut up the bullock and put the pieces on the wood on the altar. Then he called for four jars filled with water to be poured on the offering and the altar. He was wanting a good deal of rain. <\/p>\n

There were clearly springs on mount Carmel where water was available, even in time of drought. Jutting out into the sea it attracted the moisture that arose from the sea. in the hot sun. <\/p>\n

The initial ‘and he repaired the altar’ may have been a summary, which was then filled in with the detail. This would be a typically Hebraic way of presenting information, first in summary, then in detail (compare Jdg 6:24-26<\/span>). But it may be that we are to differentiate the building up of the altar with earth, from the placing within it of stones to take the heat of the fire. <\/p>\n

1Ki 18:34<\/strong><\/span><\/p>\n

‘<\/strong> And he said, “Do it the second time,” and they did it the second time. And he said, “Do it the third time,” and they did it the third time.’ <\/p>\n

Then he called for them to do it twice more, making twelve jars in all. He wanted the whole of Israel\/Judah to benefit from the rain. There was nothing parochial about Elijah, he had wide vision, even at this crucial time. He did not forget the wider need. <\/p>\n

1Ki 18:35<\/strong><\/span><\/p>\n

‘<\/strong> And the water ran round about the altar, and he filled the trench also with water.’ <\/p>\n

Inevitably there was so much water that it ran round the altar and filled the trench with water. Elijah really appeared to be making it difficult for himself. But he had no doubt about what God could do. <\/p>\n

1Ki 18:36<\/strong><\/span><\/p>\n

‘<\/strong> And it came about at the time of the offering of the evening oblation, that Elijah the prophet came near, and said, “O YHWH, the God of Abraham, of Isaac, and of Israel, let it be known this day that you are God in Israel, and that I am your servant, and that I have done all these things at your word.” ’ <\/p>\n

Then Elijah approached God ‘at the time of the evening offering’. It would appear that in Israel the regular offering at the Temple was duplicated. The people would know that this was the accepted time for prayer to YHWH. <\/p>\n

His prayer emphasised Israel’s roots. It was to the God of Abraham, Isaac and Israel (Jacob), and he called on Him to make it known that day that it was He alone Who was God in Israel, and that Elijah was his servant, and had done all these things at YHWH’s word. <\/p>\n

The use of ‘of Israel’ in the threefold phrase is unusual, emphasising again the transformation that was to take place as the people experienced a renewal. he was not just the God of Jacob, but of Israel. Compare Exo 32:13<\/span> which is the nearest that we have to it. Compare also 1Ch 29:18<\/span> where the same formula is used. <\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> Elijah Slays the Prophets of Baal<\/p>\n

v. 21. And Elijah came unto all the people,<\/strong> as they were assembled in a convenient place on the southeastern slopes of Mount Carmel, and said, How long halt ye between two opinions,<\/strong> being of a double mind, trying to harmonize the worship of Jehovah and that of Baal? If the Lord be God, follow Him; but if Baal, then follow him. <\/strong> This same argument is applicable to the unionistic tendencies of our day, no matter in what connection they crop out, for all such efforts to harmonize truth and falsehood are an abomination to the Lord. And the people answered him not a word,<\/strong> their silence conceding the actual antagonism between the two religions. <\/p>\n

v. 22. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord,<\/strong> all the rest having been either murdered or caused to cease preaching; but Baal’s prophets are four hundred and fifty men. <\/strong> The priests of Astarte had apparently not appeared, having a presentiment of harm which would surely befall them if they attended this great assembly. <\/p>\n

v. 23. Let them therefore give us two bullocks,<\/strong> in order that the issue might be publicly decided; and let them,<\/strong> the priests of Baal, choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under, and I will dress the other bullock, and lay it on wood, and put no fire under;<\/strong> <\/p>\n

v. 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 by fire, let him be God. <\/strong> Since sacrifice was the chief expression of worship at that time, this form of deciding the issue was chosen, and since the priests of Baal were given the first opportunity to test the truth of their religion and also their choice of bullocks, it was practically impossible for them to refuse without immediately branding their religion as a huge fraud. And all the people answered and said, It is well spoken. <\/strong> The proposal and the test seemed altogether fair to them. <\/p>\n

v. 25. And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many,<\/strong> he did not intend to crowd forward, but wanted to give them every advantage; and call on the name of your gods, but put no fire under. <\/p>\n

v. 26. And they took the bullock which was given them, and they dressed it,<\/strong> which included the proper dissecting of the members according to the requirements of the ritual, and called on the name of Baal from morning,<\/strong> when the meeting opened, even until noon, saying, O Baal, hear us,<\/strong> literally, “hearken unto us,” answer us. But there was no voice, nor any that answered,<\/strong> literally, “And not was there a voice, and not was there an answerer. ” And they leaped upon the altar which was made,<\/strong> they began a sacrificial dance with a reeling movement. <\/p>\n

v. 27. And it came to pass at noon that Elijah mocked them and said, Cry aloud; for he is a god,<\/strong> that is, in their opinion; either he is talking,<\/strong> engaged in deep meditation, or he is pursuing,<\/strong> having stepped out for a few minutes, or he is in a journey, or peradventure he sleepeth and must be awaked. <\/strong> This was holy derision and irony, for it is altogether in order, in given circumstances, to ridicule the hollowness and insufficiency of unbelief and false religions. <\/p>\n

v. 28. And they,<\/strong> with whom the outcome of the affair was now a matter of the greatest seriousness, cried aloud and cut themselves after their manner with knives and lancets,<\/strong> with swords and sharp lances, for they now tried a weapon-dance, till the blood gushed out upon them,<\/strong> all with the idea of compelling their idol to answer their frantic appeals. <\/p>\n

v. 29. And it came to pass, when midday was past and they prophesied until the time of the offering of the evening sacrifice,<\/strong> about three o’clock in the afternoon, that there was neither voice, nor any to answer, nor any that regarded,<\/strong> all their efforts received not the slightest recognition or attention from the idol in whom they trusted. <\/p>\n

v. 30. And Elijah said unto all the people, Come near unto me,<\/strong> he wanted them to be witnesses of the events which were about to take place. And all the people came near unto ‘him. And he repaired the altar of the Lord that was broken down,<\/strong> this being one of the heights where sacrifices to Jehovah had formerly been made. <\/p>\n

v. 31. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the Lord came, saying, Israel shall be thy name,<\/strong> he wanted to declare, at this time, that it was really the twelve tribes which constituted the Lord’s people, and that they should remain united in the worship of Jehovah; <\/p>\n

v. 32. and with the stones,<\/strong> on the foundation of the former altar, he built an altar in the name of the Lord,<\/strong> where Jehovah was to reveal Himself as the one true God. And he made a trench about the altar,<\/strong> a ditch to receive the water which he intended to be poured upon the sacrifice, as great as would contain two measures of seed,<\/strong> that is, he had the people dig out as much soil as would have been needed to hold two measures of seed, if this had been sown there. <\/p>\n

v. 33. And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels, large pails, with water, and pour it on the burnt sacrifice and on the wood. <\/p>\n

v. 34. And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. <\/p>\n

v. 35. And the water ran round about the altar,<\/strong> covering and soaking everything thoroughly; and he filled the trench also with water,<\/strong> as it ran down from the altar. Altogether, the measures adopted by Elijah would prevent any suspicion of fraud. <\/p>\n

v. 36. And it came to pass at the time of the offering of the evening sacrifice that Elijah, the prophet, came near,<\/strong> approaching closely to the altar, and said, Lord God of Abraham, Isaac, and of Israel, the God of the nation’s ancestors, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word;<\/strong> for he had not acted in his own cause or interest, but only in behalf and for the honor of the Lord, at whose command all this was performed. <\/p>\n

v. 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 again,<\/strong> that which was about to happen should result in their conversion to the true God. <\/p>\n

v. 38. Then the fire of the Lord fell,<\/strong> as when the Tabernacle was dedicated, Lev 9:24<\/span>, and consumed the burnt sacrifice, and the wood, and the stones, and the dust,<\/strong> that in the spaces between the stones, and licked up the water that was in the trench. <\/strong> It was a miraculous fire, one, moreover, which exceeded any ordinary fire in intensity. <\/p>\n

v. 39. And when all the people saw it, they fell on their faces,<\/strong> in reverent awe and in terror; and they said, The Lord, He is the God; the Lord, He is the God!<\/strong> An overpowering impression had been made upon them, and the confession that Jehovah was the one and only true God came from full conviction. <\/p>\n

v. 40. And Elijah said unto them, Take the prophets of Baal,<\/strong> lay hold on them quickly; let not one of them escape. And they took them; and Elijah brought them down to the brook Kishon<\/strong>, which flows at the foot of Mount Carmel, and slew them there. <\/strong> It was the judgment of God upon the false prophets and their soul-destroying doctrines. While the kingdom of God is no longer built and maintained by external force, God still shows by an occasional extraordinary punishment upon blasphemers that He is the only true, the living God, and that there is none beside Him. <\/p>\n

v. 41. And Elijah said unto Ahab,<\/strong> who was also present at this great meeting, Get thee up, eat and drink,<\/strong> he could once more be of good cheer; for there is a sound of abundance of rain. <\/strong> The prophet heard the noise of the approaching storm before there was a cloud in the sky. <\/p>\n

v. 42. So Ahab went up to eat and to drink,<\/strong> to refresh himself after the anxiety of the last days. And Elijah went up to the top of Carmel,<\/strong> to a promontory which offered a view of the sea; and he cast himself down upon the earth, and put his face between his knees,<\/strong> in an attitude of the most earnest, importunate prayer, <\/p>\n

v. 43. and said to his servant, Go up now, look toward the sea,<\/strong> where the storm-clouds would be visible at once. And he went up, and looked, and said, There is nothing. And he said, Go again seven times,<\/strong> again and again, for the rain must surely come. <\/p>\n

v. 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. And he,<\/strong> knowing that this cloud would bring the expected rain, said, Go up, say unto Ahab,<\/strong> whose tent was probably pitched among the crags, Prepare thy chariot and get thee down that the rain stop thee not. <\/p>\n

v. 45. And it came to pass in the mean while,<\/strong> while Ahab got ready to return to his home, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel,<\/strong> evidently his summer residence. <\/p>\n

v. 46. And the hand of the Lord was on Elijah,<\/strong> imparting to him supernatural strength; and he girded up his loins,<\/strong> to make traveling easier, and ran before Ahab,<\/strong> as a faithful servant ready to stand at his side in removing the curse of idolatry from the country, to the entrance of Jezreel,<\/strong> this run of some seventeen miles being in itself an unusual feat. Note: A nation’s weal and woe, blessing and curse, depends upon its relation to the true God. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

DISCOURSE: 345
DECISION OF CHARACTER<\/strong><\/p>\n

1Ki 18:21<\/span>. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him.<\/em><\/p>\n

IF a heathen should visit this country in order to ascertain what our religion was, and whether it was such as it became him to embrace, he would be altogether at a loss what judgment to form respecting it. From what he saw and heard in our churches, he would form a most favourable conclusion: he would say, Those people worship one God: they approach him through one Mediator, who died for them on a cross, and now lives to make intercession for them in heaven: they receive from God a divine almighty Agent, whom they call the Holy Spirit; through whose gracious operations they are enabled to turn from sin, and to walk in the ways of righteousness and true holiness. They are certainly a holy people; for from time to time they entreat of God that they may be enabled to live a righteous, sober, and godly life, to the glory of his holy name. But if he followed us home to our houses, he would begin to doubt whether we had any religion at all amongst us. He would find no worship of God in our families; perhaps none, or at best a mere formal worship, in our closets: he would hear nothing about religion in our daily conversation: he would see nothing in our conduct that would distinguish us from the better sort of heathens, and much that the more decent heathens would be ashamed of. He would therefore conclude, that we had no fixed opinion about religion at all; that we did not believe our own creed; and that we thought people would be as happy without any religion, as even Christianity itself could make them.
Such was the state of Israel of old, except that there was an outward idolatry established amongst them, whereas the idols which we worship have their temples only in the heart. To bring the Jewish nation to a more consistent state, the Prophet Elijah expostulated with them in the passage before us; and, for their conviction, proposed to put it to the trial, whether Baal or Jehovah were the true God.
We do not intend to consider the text as connected with the history, because we reserve the history for a distinct discourse: we propose at present to illustrate and recommend decision of character<\/em>.<\/p>\n

Now decision of character ought to shew itself,<\/p>\n

I.<\/p>\n

In our sentiments<\/p>\n

To form our opinions strongly upon doubtful points, or without sufficient evidence, is no part of that character which we wish to recommend: on the contrary, we would advise all to examine carefully every sentiment before they embrace it, and, when they have proved all things, then to hold fast that only which is good. But
The sentiments which we profess to hold, are not doubtful
[As members of the Established Church, we hold that there is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all. We hold also, that all who worship this God, must worship him in spirit and in truth; and that it is not a mere bodily service that he requires, but the service of the heart, and the entire devotion of the soul. Respecting these two points, the proper object of our service<\/em>, and the service which we are required to render him<\/em>, we apprehend there can be no doubt at all. Whether we consult the precepts of the Gospel, or look at the examples of the holy Apostles, the matter is equally clear; we can have no doubt but that it is both our duty and our privilege to serve God, yea to serve him with our whole hearts ]<\/p>\n

On these things therefore our minds should be fixed and decided
[If we consult the opinions of those around us, we shall be continually wavering in our judgment. But it is not from the vain conjectures of men that we are to form our sentiments: let men speak as they will respecting the propriety of serving Mammon, and of being satisfied with mere forms of godliness; let them agree to call every thing else by the odious terms of fanaticism or hypocrisy; our judgment must not be in the least altered, unless they will undertake to convince us from the Holy Scriptures. The word of God is the only standard of true doctrine; and to it we must adhere, though the whole universe should oppose us. The number of Baals prophets gave them no advantage with respect to truth; nor were Elijahs sentiments the more questionable, because he alone was found openly to maintain them: truth is the same, whether maintained by many or by few: and when we know what is truth, we should suffer no considerations whatever to invalidate its force, or to obstruct its influence.]
But decision of character must shew itself also,<\/p>\n

II.<\/p>\n

In our conduct<\/p>\n

The only use of right sentiments is to regulate our conduct. When therefore we are convinced that there is a God who has a right to all the love of our hearts, and the service of our lives, we should then set ourselves to serve him,<\/p>\n

1.<\/p>\n

With ardour<\/p>\n

[Lukewarmness is but ill suited to the service of our God. We might as well be altogether cold, as neither cold nor hot. We should be fervent in spirit, while we serve the Lord. Do we pray to God? we should pour out our souls before him. Do we render thanks? we should call forth all that is within us to bless his holy name. Whatever our hand findeth to do, we should do it with our might. The people who contended in the games, whether they ran, or wrestled, or fought, should be just representations of us: yea, inasmuch as our contests are more important than theirs, our exertions should be proportionably greater.]<\/p>\n

2.<\/p>\n

With fortitude<\/p>\n

[No man can engage heartily in the Lords service without finding much to try his courage. To be a thorough Christian, especially in some circumstances, requires as much intrepidity as to face an armed host. Many thousands there are, who could brave death on a field of battle, who yet could not endure scorn and contempt from an ungodly world. But in whatever way we may suffer persecution for righteousness sake, we should be ready to meet it: instead of being intimidated by the cross, we should rejoice and glory in it; and account death itself, in such a cause, to be rather an object of ambition than of dread. If only we be convinced that the Lord is God, we should serve him without the smallest concern about the consequences which such conduct may bring upon us.]<\/p>\n

3.<\/p>\n

With perseverance<\/p>\n

[We are as much in danger of drawing back through weakness, as of being turned aside by fear. There are many who have suffered much for the cause of Christ, who yet become weary in well-doing. But we must never think that we have attained any thing, as long as any thing remains to be attained. We must forget what is behind, and reach forward to that which is before. We must engage in the service of our God, not for a season only, but for life: and as long as life lasts, our motto must be, This one thing I do. If we put our hands to the plough, and look back, we are not fit for the kingdom of heaven.]<\/p>\n

To recommend this decision of character to all who are journeying towards heaven, we observe, it is,
1.<\/p>\n

The easiest way<\/p>\n

[We know it is not easy to attain such a fixedness of mind and purpose: but, when we have attained it, our way is rendered far easier than when we are halting between two opinions or two courses [Note: Mat 6:22-24<\/span>.]. The man who has not a fixed principle is doubting and hesitating, every step he takes: but he who inquires simply, What is duty? and, What does my God require of me? has a plain path before him, and has nothing to do but to walk in it.]<\/p>\n

2.<\/p>\n

The safest way<\/p>\n

[When a man is desirous of going to the utmost verge of what is lawful, and of conforming to the world as far as will consist with a hope of final salvation, he must often stand on very slippery ground; and it must be a miracle indeed if he do not one day fall. But he who, with a noble contempt of earthly things, is enabled to seek only what shall be most conducive to his spiritual welfare, stands at a distance from temptation, and, by walking uprightly, walketh surely [Note: Jam 1:8<\/span>; 2Pe 1:10<\/span>.].]<\/p>\n

3.<\/p>\n

The happiest way<\/p>\n

[Any deviation from the path of duty must of necessity weaken the testimony which conscience might give respecting the rectitude of our minds: and it is certain that God will not vouchsafe the witness of his Spirit to those whose hearts are not right with him. These sources of happiness therefore must be closed to those who are not of a fixed decided character. Indeed such persons have very little comfort in any thing: their regard for God prevents their full enjoyment of the world; and their love of the world renders it impossible for them to find any real delight in God. Their prospects of future happiness too are by no means cheering to their souls: for they have reason to fear, that God will not accept the service of a divided heart. On the contrary, the man who follows the Lord fully, enjoys now that peace of God which passeth all understanding, and looks forward with confidence to that day, when he shall receive the plaudits of his Divine Master [Note: 1Jn 3:20-21<\/span>.].<\/p>\n

In every view, therefore, decision of character is most desirable: and it is better to maintain a holy firmness with Elijah, though we be opposed by the whole world, than to halt between two opinions, or to be attempting to reconcile the inconsistent services of God and Mammon.]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

(21) And Elijah came unto all the people, and said, How long 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.<\/p>\n<\/p>\n

This argument was very powerful for decision of character: but the question to an infidel would be still undetermined; Who is the Lord? This was settled by the ensuing miracle.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

1Ki 18:21 And Elijah came unto all the people, and said, How long 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.<\/p>\n

Ver. 21. How long halt ye between two opinions?<\/strong> ] Being as soon of this, and as soon of that; uncertain of either, unconstant to either; flying, like birds, off one bough on to another, as the Hebrew word a<\/em> here used properly signifieth, waving as top branches, and wavering “like a wave of the sea driven with the wind and tossed.” Jam 1:6 Such “a double-minded man,” saith that apostle, Jam 1:8 “is unstable in all his ways”; – Ecebolius, for instance, the late archbishop of Spalato; Baldwin, of whom Beza saith that he had religionem ephemeram,<\/em> for each day a new religion; b<\/em> Henry IV of France, whom Ravilliac stabbed, as himself confessed, because he was of two religions; and sundry of our sectaries with their Dies diem doces,<\/em> which was once one of the sceptical marks of the Arminians, but now of our new-lighted men: surely, saith one, such a generation of moon-calves One born with undeveloped brain; a congenital idiot; a born fool.<\/em> hardly ever appeared in the world, utpote quos molendini instar quovis doctrinae vento, circumagitat diabolus,<\/em> the devil wherrying and whirling them about, as a mill “with every wind of doctrine.” <\/p>\n

<\/p>\n

If the Lord be God, follow him.<\/strong> ] Less hateful to God are they that serve him not at all, than they that serve him with a rival. If God be God, follow him, said Mr Bradford, martyr, in one of his letters: if the mass be God, let him that will see it, hear, and be present at it, and go to the devil with it. c<\/em> <\/p>\n

<\/p>\n

And the people answered him not a word.<\/strong> ] Baal’s worshippers, self-condemned, could not plead for him: those that followed the Lord durst not speak for fear of Ahab and Jezebel. Many such cold friends religion hath now-a-days. <\/p>\n<\/p>\n

a<\/em> . <\/p>\n

b<\/em> Hos Cyprianus appellat palpatores temporum, in levitate tantum constantes.<\/em> <\/p>\n

c<\/em> Act. and Mon.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

How long. ? Figure of speech Erotesis. App-6. <\/p>\n

halt = leap. Compare 1Ki 18:26. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Halting between Two Opinions<\/p>\n

And Elijah came near unto all the people, and said, How long 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.1Ki 18:21.<\/p>\n

I<\/p>\n

The Situation<\/p>\n

1. This scene is one of the most memorable and striking in history. It represents one of those great culminating points when life suddenly becomes dramatic, when, as it were, the confused groups of men and women on the stage of life suddenly shift themselves into place and position, and the curtain rises on the acts of a great tragedy. Such culminations occur also in the individual life, when the still river of our days deepens, and rushes on in loud thunder, and all our scattered energies become concentrated in one vast struggle. In such moments life is felt to be infinitely significant, and we know that it fulfils itself in the open eye of the angel-crowded heavens. In such moments the character of coming centuries is determined, and individual destiny is sealed and fixed.<\/p>\n

2. From the challenge of Elijah to the falling of the fire from heaven, the interest grows and the excitement deepens. It was one of the most memorable national convocations ever held in Israel. Old men were there, and they could not remember such a bitter time in the nations history. For years no rain had fallen at the appointed seasons, and the land was literally burnt up with the drought. By famine and hunger God had appealed to the conscience of the nation, and the appeal had apparently been in vain. They had not risen up in wrath and repentance to cast the new and false religion out of the land. Fear of the king and queen and priest had deterred them. Fashion ruled them even in their misery. Lack of conviction, mental and spiritual instability, had been their undoing. Since the cruel famine began, Elijah had been in hiding, and there had been no decisive voice ringing out clearly for Jehovah and His cause. Now he has come forth from his retirement. It is at his instance that this assembly has been convened; and by his lips, and by the manifestation of His own might, Jehovah is about to make His final appeal to them. They would see such a sight that day as would, for a time, drive all hesitation out of their hearts, and force from each one of them, in the face of Ahab and the masterful priests of Baal, the confession, The Lord, he is the God.<\/p>\n

3. How the pulse quickens as we read the story! In his splendid isolation stands Elijah against king, court, and nation. For three years he has been a hunted fugitive; for three years Jezebel has enjoyed her wicked triumph; but this one man is unsubdued and unsubduable. At last he comes forth from his desert, and he comes like a thunderbolt. He bars the way of the kings chariot with a gesture, and silences him with one stern accusation: Thou and thy fathers house have made Israel to sin! Never was the fearlessness of right so splendidly illustrated, or the impotence of evil so conclusively exposed. The hunter is dumb before his prey; the tyrant quails before his victim. There is a royalty in righteousness before which all other royalty is but tinsel; there is a supremacy in goodness which strikes the wicked dumb. Are you armed with that supremacy? Dare you stand fearless in the right though the heavens fall? Only then is man invulnerable. No one can defeat a man who is in the right. He may be a wild man of the desert and stand in tattered garb, but the chariots of wrong stop at his signal, and kings fear his face. When Elijah says, Gather to me all Israel unto Mount Carmel, Ahab knows he must obey. So to Carmel Israel is gathered; there the broken altars are rebuilt, and there the pregnant question of the text is put to the vast multitude, who at last, when the fire of God descends, cry in fearful acquiescence not less than profound conviction, The Lord, he is the God; the Lord, he is the God.<\/p>\n

4. We have in this story of Elijah the record of the actual struggle which went on in Israel for at least fifty years between monotheism and idolatry, between puritanism and immorality, between the individual conscience and a despotism, between nationalism and foreign influences. Politically, socially, morally, and religiously Elijah represented and concentrated this struggle. No figure can be more grand than he, standing there alone, above the wild dance and crying of the priests of Baal! All the desert majesty is upon his face; all the glory of the great conception of one God, of one righteousness, is shining in his eyes; all the power of that thought, and of being the servant of its law, speaks in his iron attitude, even in his scornful speechone against the world, and in mortal danger. There are few who have the steady inward power to take and keep that post. It needs courage, not only physical, but moral; it needs determined will; it needs intense conviction of the right of that for which the stand is made; it needs to have lived a blameless life. All these things belonged to Elijah, and their power in him made him majestic. Every soul that saw him that day, erect upon the rock, felt the strength and awe of his solitude and solitary faith in God flow like a river from him into their hearts. Every soul felt the baseness, in comparison with his stern manhood, of the court of Ahab; the noble contrast between his life and the luxury of the city, the indifference of the people, the world, the flesh, and the devil. Every one knew that there was in him something higher than earthly power; that the soul of man was here greater than the whole world. Each man, as the long hours of the day drew on, looked, knew that God was there, and said within his heart<\/p>\n

The Lord sat as king at the Flood;<\/p>\n

Yea, the Lord sitteth as king for ever.<\/p>\n

5. It was not only human courage, will, and goodness that gave Elijah majesty. It was his faith in God. The man was possessed with God; behind him stood One whom none might see, but from whom streamed into His servant a spiritual might and inspiration. Elijah felt it; he knew that God had seized him, and he held to that faith with an intensity which made the man seem transfigured. This was the deep root of his courage, of his resolute will, of his scorn of all that men could do unto him, of the certainty which made him mock his foes, and call on all the folk of Israel to watch the falling of the fire before it fell. This, too, was the root of his calm; all the day long, he waited, like Teneriffe or Atlas, unremoved; silent till the end; wrapt in his mantle, wrapt in faith; at peace in the midst of turbulence. Yet within him, born too of faith in God and hatred of oppression, of fierce contempt of evil, and love of his mighty thought that God was one and undivided, there was also that without which nothing great in morals, nothing sublime in spiritual life is ever wroughtpassion at white heat; not bursting like that of the priests of Baal into wild cries, fanatic self-torture, and maddened dancing, but self-restrained and ruled, cool at its centre, mastered by will, inspired by a cause which in its origin was not his own, exalted by an idea the source of which was beyond himself in God.<\/p>\n

6. We see Elijah stand here, in his full strength, on Carmel, at a great crisis in the fate of Israel. To that crisis he was equal; nay, in it he stood the first. By might of character he was then the monarch of all Israel; by the same might he swept into agreement with himself all the wavering, all the indifferent, all the worldly-minded. Against him stood the court, the weak king, the cruel and masculine queen, the whole body of the priesthood of Baal, the whole of the foreign and idolatrous tribe that had invaded the religion of Jehovah. That religion was often fierce and ruthless, but it was not foul. It held to two great principles of the deepest importance for the progress of the world. It held to the unity of God, and to justice and purity as the necessities for His worship. Both these principles were traversed by the worship of Baal and Astarte. On one side, then, was the crowd and the court, on the other only one man. But, lonely as he was, so great was his thought, and so grand his character, that Ahab trembled in his palace when he thought of Elijah, and Jezebel heard at night his voice, crying aloud her doom.<\/p>\n

And were it wisely done<\/p>\n

If we who cannot gaze above, should walk the earth alone?<\/p>\n

If we whose virtue is so weak, should have a will so strong,<\/p>\n

And stand blind on the rocks to choose the right path from the wrong?<\/p>\n

To choose, perhaps, a love-lit hearth instead of love and heaven,<\/p>\n

A single rose for a rose-tree which beareth seven times seven?<\/p>\n

Until in grieving for the worst, we learn what is the best?<\/p>\n

Dear God, and must we see<\/p>\n

All blissful things depart from us or ere we go to Thee?<\/p>\n

We cannot guess Thee in the wood, or hear Thee in the wind;<\/p>\n

Our cedars fall around us ere we see the light behind.<\/p>\n

Ay, sooth, we feel too strong, in weal, to need Thee on the road,<\/p>\n

But woe being come, the soul is dumb that crieth not on God!<\/p>\n

7. It was the battlefield of two religions, and Elijah concentrated the struggle in the first words that fell from his lips, words marked as much by his stormy contempt as by his religious passion; words that carry their impassioned appeal to us: How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him.<\/p>\n

For mankind are one in spirit, and an instinct bears along,<\/p>\n

Round the earths electric circle, the swift flash of right or wrong;<\/p>\n

Whether conscious or unconscious, yet Humanitys vast frame<\/p>\n

Through its ocean-sundered fibres feels the gush of joy or shame;<\/p>\n

In the gain or loss of one race all the rest have equal gain.<\/p>\n

Once to every man and nation comes the moment to decide,<\/p>\n

In the strife of Truth with Falsehood, for the good or evil side;<\/p>\n

Some great cause, Gods new Messiah, offering each the bloom or blight,<\/p>\n

Parts the goats upon the left hand, and the sheep upon the right,<\/p>\n

And the choice goes by for ever twixt that darkness and that light.<\/p>\n

Hast thou chosen, O my people, on whose party thou shalt stand,<\/p>\n

Ere the Doom from its worn sandals shakes the dust against our land?<\/p>\n

Though the cause of Evil prosper, yet tis Truth alone is strong,<\/p>\n

And, albeit she wander outcast now, I see around her throng<\/p>\n

Troops of beautiful, tall angels, to enshield her from all wrong.1 [Note: James Russell Lowell, The Present Crisis.] <\/p>\n

II<\/p>\n

Jehovah or Baal<\/p>\n

i. The Decision<\/p>\n

Elijah called the people to decide between two GodsJehovah and Baal. This decision has to be made in every age. Now Baal, the male, and Ashtaroth, the female, represented the fertilizing and productive principle in nature, and their worship was that of power. To the more cultivated and refined, it was simply a species of pantheism; to the multitude, it was what one has called the worship of deified abundance, under a splendid and sensuous ceremonial; or, as Maurice has put it, The worship of Baal was the worship of power as distinguished from righteousness. But we are less concerned with what Baal stood for to the Israelites than with what the God of this world means to ourselves.<\/p>\n

1. The God of this world. The God of this world takes various forms.<\/p>\n

(1) Here is one form. We do not cast him into the form of a graven, or a molten, image; we may not set him up in the plains of Dura, in the province of Babylon, but we set him up in London, at the Stock Exchange. We have little images of him in our own houses, and we worship him with the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, and we call him Money! We are great at the worship of Mammon. People never seem tired of burning incense to wealth. To-day, a man may be so despicable a creature that we would not demean ourselves by touching him with the extreme tip of our little finger. He suddenly becomes heir to ten thousand a year, and to-morrow we are only too glad to get into our carriage and call upon him. What has made the difference? He has become a successful worshipper of the golden image, and we, as other high priests of this idolatry, are bound to fraternize with this excellent person! Who is he? The God of this World. The Baal of our day!<\/p>\n

(2) Here is another God of this world; we set him up on a lofty tower of ivory, or we put him into one of our superb equipages, and roll him through the street, with a four-in-hand, and we call him Rank! And everybody bows down and worships this God, as he passes along. Look at him there, as he goes along in all his splendour, and the votaries of this world bow down with profound obeisance, and do him honour!<\/p>\n

(3) Here is another God of this world! We deck him with all kinds of silks, satins, and load him with jewellery, and we call him Fashion. We put him in our drawing-rooms; our rous are skilful in his worship, and women are specially devoted to him. If he makes us ridiculous it is no matter. Any kind of eccentricity is pardoned, even though our own tastes condemn us for the form our worship assumes, though our own reason may rise up against it, and we may sometimes say, as we look into our glass, What a ridiculous, empty-headed, wax doll I have made of myself! Yet in the very same moment we none the less eagerly offer our incense to the worship of the God that we have made.<\/p>\n

(4) Here is another God. We beat drums, and we blow trumpets; we deck him in scarlet regimentals; and we write the name Ambition upon his brow, and fall down and worship him. What deity so great as this God? We honour him supremely; we are never tired of speaking about him; poets write of him; and philosophers go out of their way to make themselves ridiculous about him; even ministers of the gospel of peace can become eloquent in sounding forth the praises of what they are pleased to call glory.<\/p>\n

(5) Or it may be we call him Pleasure. He puts on the fools mask, and wherever he goes eager crowd? of admirers follow him. There goes the God of this world. Have you heard So-and-so? Go and hear him: why, you would die of laughing! As though it were worthy of the dignity of humanity to lay itself out for levity; as though we were not frivolous enough by nature, but must needs pay our fellow-travellers on the broad road to make us more frivolous than we were before!1 [Note: Canon Hay Aitken.] <\/p>\n

Very powerfully has Watts embodied his idea of Mammon as the god of this world, in that telling picture which exhibits him to us as a king, sitting on a scarlet throne ornamented at the top with two skulls. His head, Midas-like, is encircled with a crown fashioned of a broad band of goldwith round golden coins standing up from it in imitation of the balls or strawberry leaves of a coronet. There is something indescribably mean and repulsive in his face, with square massive jawssordid, selfish mouthflat nose, and bleared dead-blue eyes, full of cunning and deceit and all hardness, rising above a neck that wrinkles into gross folds like the skin of a rhinoceros. On each side above his head his hair rises up like a pair of asinine ears; and he is clothed with a gold tunic embroidered with patterns taken from the pursuits of wealth. One hand is grovelling among the money bags in his lap, and the other grasps the long tresses of a beautiful woman who has sold herself for gain, and whose green robe of freshness falls away from her. His foot, covered with blood-red hose, rests on the body of a naked youth who has been a devoted slave, and has been stamped into the mire by his bondage. In the background of the picture a crimson curtain falls down concealing the distant view, but disclosing immediately underneath it a smoking fire, emblematic of the fiery danger to which the lust of wealth exposes the soul that cherishes it. The commercial world is only too full of illustrations of the destructive flame which this spark of inward fire kindles, for no one can be covetous at heart without his covetousness finding outward expression in his life.1 [Note: Hugh Macmillan, George Frederick Watts, 194.] <\/p>\n

2. Our choice is between the God of this world and Him who is called the God and Father of our Lord and Saviour Jesus Christ. Why should we choose the latter?<\/p>\n

(1) He is one.Suppose that we worshipped a plurality of gods, as the heathen nations do and ever have done; then we have at once a divided duty: one man chooses this god as his patron and makes his vows and prayers to him, and another man chooses that god, according to the fancy or caprice of the worshipper. In the midst of a multitude of gods, as here supposed, a person would be situated almost as he is amongst his fellow-men; he owes a duty to this man, and a duty to that; there is every kind and degree of human duty, there is that of son to father and father to son, of husband to wife and wife to husband, of servant to master and master to servant; and besides all such definite duties, there is the universal duty of love and benevolence, which binds each member of the human family to all the rest; but there is no one person amongst men, of whom we can assert that we owe to him a duty or allegiance paramount to all other considerations. God is but one, and because He is one, duty to Him is different from all other duties; and in reminding the Israelites of their duty towards God, Moses took in reality the deepest and most philosophical ground when he used these words, Hear, O Israel: the Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.<\/p>\n

The Sin of all Sins, or the Heresy of all Heresies, is a Worldly Spirit. We are apt to consider this Temper only as an Infirmity, or pardonable Failure; but it is indeed the great Apostasy from God and the Divine Life. It is not a Single Sin, but the whole Nature of all Sin. Every Sin, be it of what kind it will, is only a Branch of the worldly Spirit that lives in us. There is but one that is good, saith our Lord, and that is God. In the same Strictness of Expression it must be said, that there is but one Life that is good, and that is the Life of God and Heaven. Depart in the least Degree from the Goodness of God, and you depart into Evil; because nothing is good but His goodness.1 [Note: William Law.] <\/p>\n

(2) He is a support in time of trouble.What do we expect in a God? We expect that our God should be one who, in consequence of the relation of amity established between ourselves and Him, will be ready to stand up for us, to take hold of our hand, and lead us along the way of life, to support us in our trouble, animate us with hope in the dark passages of our experience, give us courage when foes are pressing on our heart, and comfort when the scalding tear is trickling down the cheek! Is not that what we would expect of a God? Do we not naturally look for something of this kind in a God? Can we believe in a God who is of no practical use, or helpwho has no real sympathy with those who worship Him?<\/p>\n

He doth give His joy to all:<\/p>\n

He becomes an infant small,<\/p>\n

He becomes a man of woe,<\/p>\n

He doth feel the sorrow too.<\/p>\n

Think not thou canst sigh a sigh,<\/p>\n

And thy Maker is not by:<\/p>\n

Think not thou canst weep a tear,<\/p>\n

And thy Maker is not near.<\/p>\n

Oh, He gives to us His joy,<\/p>\n

That our grief He may destroy:<\/p>\n

Till our grief is fled and gone<\/p>\n

He doth sit by us and moan.1 [Note: William Blake.] <\/p>\n

(3) He is an uplift to moral character.Again, what do we expect in a God? We expect that all the intercourse that we have with Him shall have a tendency to elevate our moral character. We expect that the more we know of Him, the more we shall become like His own glorious nature. We expect that there will be roused within us such an enthusiasm towards Him, that, drawn on as by an irresistible attraction, and following wherever He leads, enduring any hardship He may appoint, we shall wake up in His likeness, and gain that glorious ideal of moral perfectness, after which He has Himself bidden us to aspire. Is not that what we expect in a God? Can we expect less?<\/p>\n

Baal or Jehovahit is often the choice between purity and sensuality. It was the sensual pollutions of Baal that awoke the most terrible denunciations of the Hebrew prophets, and sensuality is one of the first results of a life which has lost righteousness of thought. Do not mistake me. I do not say that impurity is the certain or inevitable result of loss of faith; but I do say that the man who loses righteousness of thought at least challenges the demon of sensuality to enter in and possess him. Shall I draw a modern sketch of what this aspect of Baalism means? It is a task I would thankfully evade, but it is a duty from which the minister of Christ dare not be recreant. It is a story with which every student of modern life is only too familiar, and it is written on a thousand broken hearts and miserable lives. Here is a youth reared in the ordered quiet of some country home, familiar with its domestic sanctities, its household affections and pieties. At length he leaves the home where the fragrance of prayer and love has sweetened daily life, and enters the great city; and then the spell of Baal begins to fall on him. He hears in the office, the warehouse, stories at which he blushes, but which he will soon learn eagerly to devour without blushing. The moral sensitiveness becomes deadened, and the influence of comradeship begins to tell. Through the ear-gate the enemy enters in, and soon the citadel is captured. One by one his small habitual pieties disappear; the Testament his mother gave him lies unused; the habit of prayer is dropped, for perhaps he shares a room with one who does not pray; and how difficult it is to pray then I know full well, for I have had to do it. In a few weeks the work is done; the boys pure imagination is polluted, the boys blood begins to riot with unholy impulses, and on the inward ear there falls more clearly and resistlessly every hour the delirious whispers and suggestions of impure seduction. He begins to think it manly to be cynical, and clever to talk of women in such a way that if his mother heard him she might wish that she had never borne him. And if the evil goes no further, can any say how great the havoc that is wrought?1 [Note: W. J. Dawson.] <\/p>\n

You have heard the story of Frankenstein: how a great chemist strives to make a man, and builds the physical frame up bone by bone, and sinew by sinew, and at last finds some occult means whereby he breathes into him the spirit of life, and the monster moves and lives. He is its creator; and from that hour the thing which he has made haunts him, dogs him, will not let him rest, is a walking terror he cannot evade, a hideous presence from which he cannot flee. So he who raises the devil of impure delight raises a devil very difficult to lay. It enters in, and brings with it seven other devils worse than itself. It quenches conscience, it masters the will, it destroys too often intellectual pleasures, it robs the mind of peace, and visits the body with loathsome suffering, till of a man made in Gods image it leaves something worse than a beast: and it makes the body, which should be the temple of the Holy Ghost, the mere agent and minister of infamous delights. Purity: it is embodied in an Elijah whose thoughts are full of God, whose<\/p>\n

Strength is as the strength of ten,<\/p>\n

Because his heart is pure.<\/p>\n

Sensuality: it is embodied in a Jezebel who has given her name to all bad women, and an Ahab who forgets the duties of kingship in her guilty fascinations.2 [Note: Ibid.] <\/p>\n

(4) He is a Redeemer from sin.With those who know the new relation in which the human family stands to its Creator through the redemption wrought for us by Jesus Christ, the argument for entire homage and obedience, which depends upon the fact of our being a redeemed people, is perhaps the strongest that can be brought. He who knows that God so loved him that He sent His Son into the world that men might live and not die, and who does not acknowledge that on this ground alone he is bound to consider himself as not his own but bought with a price, and under obligation to yield up all his powers to Him who redeemed him, cannot very easily be persuaded by any other argument, that he is bound to love and fear God with all his heart and mind and soul and strength.<\/p>\n

ii. The Difficulty of the Decision<\/p>\n

What makes the decision difficult?<\/p>\n

1. It does not seem so easy now as in some former times, to discern what is the good and what is the evil cause. For Homers hero the one true omen, the one Divine direction, was to fight for the fatherland. To the Athenian, the cause of his city was the cause of his god; and it was not till the time of Socrates that the thought of some wider conflicting duty dawned upon him. And so for Deborah and Elijah, the God of Israel was the Lord of Hosts, and neither the one nor the other had the slightest hesitation in dooming the Syrian General, Sisera, or the priests of Baal, to death. One clear but narrow rule seemed to point out the path of right; and he who fell short of it, who came not to the help of the Lord against the mighty, could not pretend that he was actuated by any motive but unwillingness to do his duty. And when Saul spared even the cattle of the Amalekites, and pled that he spared them to make a greater sacrifice to God, he met at once the stern reproof of the prophet Samuel: Behold, to obey is better than sacrifice, and to hearken than the fat of rams.<\/p>\n

2. The general widening of our moral and intellectual horizon has made this simple way of opposing good and evil impossible to us. Christianity itself has taught us to sympathize with men of all classes and nations, to see the same humanity manifesting itself in them all; and this sympathy and insight will not let us regard our national foes as essentially the servants of an evil principle. We cannot echo the blessing pronounced by Deborah on the treacherous act of Jael, or regard the slaughter of Baals priests as a just measure for the propagation of true religion. We have learned to recognize in all religions at least a partial expression of that reverence for a Divine Power which concentrates human life, and binds men together in families and nations. Modern ideas of evolution have taught us to regard the great controversies and wars which have taken place in the past between different parties, different races, different religions, as rarely, if ever, a pure conflict between good and evil, but rather, in many cases, as issues in which important interests of humanity were maintained on both sides; so that it would have been a calamity if either side had been absolutely victorious over the other. And the more we discover this in regard to the past, the more we are led to ask ourselves whether it is not also the case with many of the issues most hotly contested in the present day. Such thoughts are, so to speak, in the air, and even those who are not directly conscious of them, are indirectly influenced by them, and are led to regard the exclusive spirit which sees good only in one cause or object, as bigoted and irrational.<\/p>\n

3. But there is a dark side to all this: for just those wider views of things which produce tolerance are apt to produce also a sceptical spirit, which weakens the springs of manly energy. We are not able to split life in two with a hatchet as our fathers did, or to see all white on one side, and all black on the other; and therefore we are apt to lose the consciousness that there is a real battle between good and evil going on in the world, and find it hard to realize that we are called to take up arms on one side or the other. The complexity of life, the difficulty of seeing our way clearly, the constant discussion which tends to awaken doubt as to every course that can be taken, and the fact that good men are ranged on both sides in almost every controversyall these things seem to offer excuses to the man who shrinks from the decisive choice that would make him the servant of any one cause or principle, and who prefers, in the old phrase, to cultivate his garden, that is, to devote his main energies to looking after his own interests, and in other things to drift with the current that is strongest.<\/p>\n

When you find it difficult to come to a decision, said he, take a sheet of white paper and divide it into two columns. Write in one of these columns all the reasons you have for acting and in the other all the reasons you have for abstaining. As in algebra we cancel similar quantities, strike out the reasons that balance one another, and decide according to the reasons that remain.<\/p>\n

This method is not suited to Serenus, and he never employs it. Serenus would exhaust all the papyrus and all the waxen tablets in the world, he would use up all the reeds of the Nile, and his steel stylus as well, before he would have exhausted the reasons that his subtle intellect would suggest to him, and, finally, he would not decide that any one of them was better or worse than the other.<\/p>\n

Is it necessary then to act? Beyond question it is.1 [Note: Anatole France, On Life and Letters, 12.] <\/p>\n

When once a decision is reached and execution is the order of the day, dismiss absolutely all responsibility and care about the outcome. Unclamp, in a word, your intellectual and practical machinery, and let it run free; and the service it will do you will be twice as good.2 [Note: William James.] <\/p>\n

If I lay waste, and wither up with doubt<\/p>\n

The blessed fields of Heaven where once my faith<\/p>\n

Possessed itself serenely safe from death;<\/p>\n

If I deny the things past finding out;<\/p>\n

Or if I orphan my own soul of One<\/p>\n

That seemed a Father, and make void the place<\/p>\n

Within me where He dwelt in power and grace,<\/p>\n

What do I gain by that I have undone?3 [Note: William Dean Howells.] <\/p>\n

4. There is, further, the moral difficulty of taking the unpopular side. The God of this world is custom, and has therefore the majority with him; the followers of the true God are a remnant. In every age there is a remnant, a holy seed, who defy the custom of the world, and cleave to God. It is the remnant, the ten righteous men, the aristocracy of virtue, who save a nation and redeem a time; and they do so in defiance of the many, who cheerfully go to their damnation and refuse to be saved. It is here, again, that this subject is so intensely modern, and teaches eternal truths. The priests of Baal are four hundred; they have spread their toils so carefully that the people do not want to be redeemed; the force of habit, the dignity of royal sanction, the spells of passion, all are with them; and when that great voice cries, I, even I only, am left a prophet of the Lord, the people answer not a word. Is not this true still?<\/p>\n

Elijah was a man who felt keenly his solitariness in conflict. He felt this specially on Carmel: I, even I only, am left a prophet of the Lord; but Baals prophets are four hundred and fifty men. Even in that terrible reaction which he experienced when under the juniper tree he emphasized the same convictiona mistake, doubtless; but the mistake of a conscientious man who had already been made to realize keenly his loneliness in the conflict on Carmel. On this occasion we see how the man stands practically alone, for any voice that is lifted up in his defence; and few can realize how keenly he felt it. The men whom God raises up to stand alone are not men who do not feel it greatly. They are men of delicate touch; men who readily respond to sympathy, who feel acutely the sting of reproof. Elijah the prophet was one of these; a man who felt the burden of solitariness and the pain of having no human companion who shared his convictions and feelings.1 [Note: D. Davies.] <\/p>\n

Yet to do anything because others do it, and not because the thing is good, or kind, or honest in its own right, is to resign all moral control and captaincy upon yourself, and go post-haste to the devil with the greater number. The respectable are not led so much by any desire of applause as by a positive need for countenance. The weaker and the tamer the man, the more will he require this support; and any positive quality relieves him, by just so much, of this dependence.2 [Note: R. L. Stevenson, Familiar Studies of Men and Books.] <\/p>\n

5. But there is also the last and most potent reason of allmoral indecision. There are those who plead honest doubt. But this is rarely sincere. An honest doubter is not contented until he has moved heaven and earth to resolve his doubt. It is related of Zaid, the sage of Mecca, who had broken with the national religion, that he stood with his back to the temple crying, If I knew thee I would worship thee; but alas, I know thee not. Thus day after day he prostrated himself and moistened the ground with his tears. Next to wilful sin, indecision is the most pitiable state of man. To hang in doubt between time and eternity, the world and God, a sin and a crown of life, is, we may believe, if possible, more incensing to the Divine jealousy than open disobedience. It implies so much light and so much sense of what is good, that doubt has no plea of ignorance. The irresolution is not in the understanding or in the conscience, but in the will. The fault is in the heart. It convicts one of want of love, gratitude, and all high desires after God; it reveals the stupor and earthliness which is still upon the soul. It proves the absence of faith; of a living consciousness of things unseen, and an active power of realizing what one believes, without which faith is dead. There is upon one a spiritual insensibility, a kind of moral apathy, a listless inattention to any thing which does not make itself felt by forcing its presence upon the senses of the body. And this at last deadens the perceptions of the soul.<\/p>\n

It always seems to me in reading this passage that it was not intellectual doubt that Elijah referred to, but rather a habit of moral indecision. I do not find any reason for concluding that these Israelites were in great intellectual doubt or difficulty with respect to the actual problem that lay before them. They could hardly have forgotten all the wonders God had wrought, for their national existence was a proof of His power. At that very moment there stood before them the man who was Gods representative, and who exerted such miraculous power that he only bent the knee to Jehovah in prayer, and for three long dreary years the heavens had been shut. Standing there face to face with Elijah, the Israelites can hardly have entertained any very serious doubts as to whether Baal or God was really God. If you will look at the margin of your Bibles you will find the word thoughts suggested, instead of opinions. How long halt ye between two thoughts? It is a more general word than opinion. Opinion seems to lead us up into an intellectual region; thought in such a connection may be employed with a moral significance. It is not so much that they had really any intellectual difficulty, as to whether Jehovah or Baal was God, as that they were in a state of moral indecision as to which of the two they should recognize. This was in the prophets mind at the moment when he expostulated with them.1 [Note: Canon Hay Aitken.] <\/p>\n

Warnt we gittin on prime with our hot an cold blowin,<\/p>\n

Acondemnin the war wilst we kep it agoin?<\/p>\n

Wed assumed with gret skill a commandin position,<\/p>\n

On this side or thet, no one couldnt tell wich one,<\/p>\n

So, wutever side wipped, wed a chance at the plunder<\/p>\n

An could sue fer infringin our paytented thunder;<\/p>\n

We were ready to vote fer whoever wuz eligible,<\/p>\n

Ef on all pints at issoo hed stay unintelligible.<\/p>\n

Wal, sposin we hed to gulp down our perfessions,<\/p>\n

We were ready to come out next mornin with fresh ones;<\/p>\n

Besides, ef we did, twas our business alone,<\/p>\n

Fer couldnt we du wut we would with our own?<\/p>\n

An ef a man can, wen pervisions hev riz so,<\/p>\n

Eat up his own words, its a marcy it is Song of Solomon 1 [Note: James Russell Lowell, The Biglow Papers, No. IV.] <\/p>\n

To the strong and unhesitating spirit that sees the right on the one side as if it were written in letters of fire, and absolute wrong on the other, nothing is so incomprehensible as the lukewarm temper that will not be kindled either to love or to hatred, and seeks rather to avoid any decisive choice. So it was with the great poet Dante, who, in his Divine Comedy, describes for us a special region, outside of the Inferno of agony, a kind of Inferno of contempt, which is prepared for those who have lived without blame, and without praise. There Dante places the angels who neither were rebellious nor were faithful to God, but were only for themselves; and also the shade of him who made the great renunciation, the Pope Celestine, who in his weak piety withdrew into a monastery, rather than face the task of contending with the evils of the world. Forthwith, says the poet, I understood and felt that this was the crew of caitiffs, hateful to God, and to Gods enemies. Mercy and justice alike disdain them; let us not speak of them, but look and pass them by. Dantes high strong spirit can comprehend energy and purpose, even when exerted in the cause of evil; he has keen sympathy even for some of those whom he regards as for great sins righteously doomed to everlasting punishment. What he cannot comprehend is the man who does not rise to a great opportunity, who hesitates between two opinions, who seeks to withdraw from the conflict, who shirks responsibility.2 [Note: Edward Caird.] <\/p>\n

Modesty has moved from the organ of ambition. Modesty has settled upon the organ of convictionwhere it was never meant to be. A man was meant to be doubtful about himself, but undoubting about the truth; this has been exactly reversed. Nowadays the part of a man that a man does assert is exactly the part he ought not to asserthimself. The part he doubts is exactly the part he ought not to doubtthe Divine Reason. Huxley preached a humility content to learn from Nature. But the new sceptic is so humble that he doubts if he can even learn. Thus we should be wrong if we had said hastily that there is no humility typical of our time. The truth is that there is a real humility typical of our time; but it so happens that it is practically a more poisonous humility than the wildest prostrations of the ascetic. The old humility was a spur that prevented a man from stopping: not a nail in his boot that prevented him from going on. For the old humility made a man doubtful about efforts, which might make him work harder. But the new humility makes a man doubtful about his aims, which will make him stop working altogether.1 [Note: G. K. Chesterton, Orthodoxy.] <\/p>\n

Literature<\/p>\n

Aitken (W. H. M. H.), Mission Sermons, i. 185.<\/p>\n

Banks (L. A.), Thirty-One Revival Sermons, 60.<\/p>\n

Brooke (S. A.), The Old Testament and Modern Life, 269.<\/p>\n

Brown (C.), in Great Texts of the Old Testament, 135.<\/p>\n

Burrell (D. J.), The Gospel of Gladness, 80.<\/p>\n

Caird (E.), Lay Sermons and Addresses, 178.<\/p>\n

Clegg (A.), The Throne and the Voice, 62.<\/p>\n

Davies (D.), Talks with Men, Women and Children, iv. 584.<\/p>\n

Dawson (W. J.), The Threshold of Manhood, 1.<\/p>\n

Doney (C. G.), The Throne-Room of the Soul, 179.<\/p>\n

Goodwin (H.), Parish Sermons, iv. 63.<\/p>\n

Kemble (C.), Memorials of a Closed Ministry, i. 167.<\/p>\n

Lees (H. C.), in The Keswick Week, 1908, 162.<\/p>\n

Macaskill (M.), A Highland Pulpit, 137.<\/p>\n

Manning (H. E.), Sermons, iii. 54.<\/p>\n

Mills (B. R. V.), The Marks of the Church, 136.<\/p>\n

Minifie (W. C.), The Mask Torn Off, 102.<\/p>\n

Moody-Stuart (K.), Light from the Holy Hills, 89.<\/p>\n

Pusey (E. B.), Parochial and Cathedral Sermons, 369.<\/p>\n

Robertson (F. W.), The Human Race, 87.<\/p>\n

Selby (T. G.), The God of the Patriarchs, 273.<\/p>\n

Senior (W.), A Faithful Ministry, 69.<\/p>\n

Taylor (W. M.), Elijah the Prophet, 96.<\/p>\n

Tholuck (A.), Hours of Christian Devotion, 234.<\/p>\n

Twigg (R.), Sermons, 136.<\/p>\n

Whiton (J. M.), New Points to Old Texts, 131.<\/p>\n

Worden (J. D. W.), Whether of the Twain? 53.<\/p>\n

Christian World Pulpit, xiv. 309 (Anderson); xxviii. 41 (Rogers).<\/p>\n

Churchmans Pulpit: Eleventh Sunday after Trinity, xi. 282 (Senior), 283 (Bush).<\/p>\n

Fuente: The Great Texts of the Bible<\/b><\/i><\/h4>\n

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 <\/p>\n

opinions: or, thoughts <\/p>\n

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 <\/p>\n

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 <\/p>\n

Reciprocal: Exo 10:3 – How long Num 16:6 – General Deu 6:4 – the Lord Jdg 6:25 – even 1Ki 18:36 – Lord God 1Ki 22:28 – Hearken 2Ki 17:33 – They feared 2Ki 21:3 – he reared Psa 50:1 – even Psa 82:2 – How Psa 118:27 – God Pro 28:4 – but Isa 43:9 – that they may Jer 7:9 – and burn Hos 7:8 – a cake Hos 10:2 – Their heart is divided Hos 12:10 – have also Mat 27:17 – Whom Mar 7:14 – when Joh 10:24 – How Joh 10:27 – and they 2Co 6:15 – what concord 2Co 6:16 – what Jam 1:8 – General<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

RELIGIOUS INDECISION<\/p>\n

And Elijah came unto all the people, and said, How long 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.<\/p>\n

1Ki 18:21<\/p>\n

I. Most of us are so conscious of some lurking weakness, and so fearful of ourselves, that we are reluctant to pledge ourselves to any definite course of action.The fact is plain, we do not like to make up our minds. And yet there is this awful law working itself out in the case of every one of us, that, whether we like it or not, our minds are being made up day by day.<\/p>\n

The Jews in the time of Ahab found it most convenient to go with the fashion of the time and worship Baal; and when the really critical moment came, there was not a man who was prepared to make his choice between truth and falsehood. The people answered him not a word.<\/p>\n

II. Let us take the warning of the story.If it be true that lifes great matters are not settled by a single act of choice, but by the habit of choosing rightly: if it be true that one grand critical moment comes to but very few, and that that moment is only the last moment of a chain of other moments, each one of which is as important as its successor, then those who make the choice rightly are the men who look upon the two paths of principle and convenience, of interest and duty, as distinct as honour and shame, as good and evil. The Lord, He is the God, and Him they will serve.<\/p>\n

Let us remember that every hour we must look upon as the deciding hour which we will serve, good or evil, Christ or Belial.<\/p>\n

Canon Jessop.<\/p>\n

(SECOND OUTLINE)<\/p>\n

A crisis in Israels history.Sin of idolatry general.Worship of God all but forsaken for worship of Baal.The story is deeply interesting.The text is at once a reproof and a challenge; it is also an argument. It is aimed at two failingsindecision and inconsistency.<\/p>\n

I. The modern Christian needs that some one should cry text in his ears. Public opinion is against indecision and inconsistency. Mr. Facing-both-ways is not a popular character, but he is a common one nevertheless, and he receives a good deal of encouragement from spirit of age. That spirit is for tolerationfree field for every fad. But the moment we venture to rebuke unbelief we are narrow. It is regarded as a sign of intellectual feebleness for a man to be sure of anything, and the result is a timid theology and a vague religion.<\/p>\n

II. The waverers are touched by Elijahs challenge. If you really believe religion of humanity will regenerate world and supersede Christianity, live up to it.<\/p>\n

III. The convinced Christians must also heed the text. (1) It warns us that in belief and conduct we must guard against indecision and inconsistency, It reminds us also of necessity of supporting Christian profession by consistent life. Making the best of both worlds will end in disaster. (2) How can we hope to attain high standard suggested by text? By (a) earnest prayer; (b) the guidance of Gods Word; (c) the services of the Church, and especially in the most sacred of them all.<\/p>\n

Rev. Barton R. V. Mills.<\/p>\n

(THIRD OUTLINE)<\/p>\n

I. Elijahs message was limited to his age.He was not a seer of the future; no prophecies, properly so called, have come to us through him. What strikes us specially in him is the remarkable unity of his aim. His one message was the assertion of the, to us, simple truth of the unity of the true God, and His sole absolute claim on His creatures. It was the union of a grand revelation with the intensest inward fire which formed the force that bore Elijah on.<\/p>\n

II. We may learn from the history of Elijah: (1) that the rest we need is to be acquired only by secret communing with God Himself; (2) that strength sufficient to support us when we stand alone is to be found in that simple hold upon God, which seemed to be the one truth of Elijahs teaching.<\/p>\n

Canon Carter.<\/p>\n

Illustrations<\/p>\n

(1) The world is full of compromises. One might say, the world of this day is one great compromise. It hates nothing so much as Elijahs choice. The world is lax; it must hate strictness: the world is lawless; it must hate absolute, unyielding law, which presses it: the world would be sovereign, keeping religion in its own place, to minister to its well-being, to correct excesses, to soothe it, when wanted. But a kingdom which, though not of the world, demands the absolute submission of the world, must of course provoke the worlds opposition.<\/p>\n

(2) No man can serve two masters. One must choose between the god of sense and brute force, and the invisible, spiritual and eternal God. This choice is always being presented to us, between pleasure and duty, the lower and the higher, the easy and the arduous, flesh and spirit, the world and Christ, and to hesitate long between the two is, like a standard-bearer wavering between advance against the enemy and retreat to his own lines, practical defeat.<\/p>\n

Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

1Ki 18:21. How long halt ye between two opinions? Hebrew, , segnipim, thoughts or considerations. Why do ye walk so lamely and unevenly, being so unsteady in your opinions and practices, as doubtful which to choose, Jehovah or Baal; sometimes serving one, and sometimes the other, and sometimes joining both together? Not only some Israelites worshipped God, and others Baal; but the same Israelites sometimes worshipped one, and sometimes the other. They worshipped God, perhaps, that they might please the prophets; and Baal to please Jezebel, and obtain favour at court. Now Elijah shows them the absurdity of this; he doth not insist on their relation to Jehovah, Is he not yours, and the God of your fathers; but Baal the god of the Zidonians, and will a nation change their God? Jer 2:11. No; he waves the prescription, and enters upon the merits of the cause: there can be but one God, but one infinite, and but one supreme: there needs but one God, one omnipotent, one all-sufficient: what occasion of addition to that which is perfect? Now, if upon trial, it appear that Baal is that one, infinite, omnipotent being; that one supreme Lord, and all-sufficient Benefactor; you ought to renounce Jehovah, and cleave to Baal only: but if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him. Apply this to the service of God, and the service of sin; the dominion of Christ, and the dominion of our lusts: these are the two thoughts or considerations, which it is dangerous halting between. Those do so that are unresolved under their convictions; unstable and unsteady in their purposes; promise fair, but do not perform; begin well, but do not hold on; that are inconsistent with themselves, indifferent and lukewarm in that which is good. Their heart is divided, (Hos 10:2,) whereas God will have all or none. Now 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. The people answered him not a word Being convinced of the reasonableness of his proposal. They could say nothing to justify themselves, and they would say nothing to condemn themselves; but, as persons confounded, were entirely silent.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

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.<\/p>\n

(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.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And Elijah came unto all the people, and said, How long 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. 21. And Elijah came ] R.V. adds near. The word is the same which is twice so rendered … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 18:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9374","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9374","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9374"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9374\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9374"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9374"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9374"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}