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Choose you one bullock for yourselves, and dress it | after their manner, with knives and lancets, till ** the first; for ye are many: and call on the name of blood gushed out upon them. your gods, but put no fire under.

26 And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us! But there was no voice, nor any that answered. And they 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 a god: either he "is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked.

28 And they cried aloud, and cut themselves, tor, heard. or, up

or, answer. to Ps. 115. 5-8. Jer. 10. 5. 1 Cor. 12. 2. and down at the altar. § with a great voice. Is. 41. 23.

cause is so incontestably just, that it needs not fear to have the evidences of its equity searched into, and weighed.

29 And it came to pass, when mid-day was past, and they prophesied until the time of the "offering of the evening sacrifice, that there was 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 that was 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 came, saying, Israel shall be thy name:

32 And with the stones he built an altar in the or, meditateth.‡ hath a pursuit. y Lev. 19. 28. poured out blood upon them. ascending. attention. Gen. 32. 28.

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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 could but in the least seem to gain their point, Elijah might not be admitted to make the trial. Elijah allows it then; (v. 25,) gives them the leading for their greater confusion; only, knowing that the working of Satan is with lying wonders, he takes care to prevent a fraud, Be sure to put no fire under. Now in their experiment observe,

see the experiment tried, and seemed resolved to abide by the issue, whatever it should be. They that were firm for God, I. Elijah reproves the people for mixing the worship of God, doubted not but it would end to his honour: they that were and the worship of Baal, together. Not only some Israelites indifferent, were willing to be determined. Ahab and the proworshipped God, and others Baal, but the same Israelites phets of Baal durst not oppose, for fear of the people, and hoped sometimes worshipped one, and sometimes the other. This that either they could obtain fire from heaven, (though they he calls, (v. 21,) Halting between two opinions or thoughts. never had yet,) and the rather, because, as some think, they They worshipped God, to please the prophets, but worshipped worshipped the sun in Baal; or, that Elijah could not, because Baal, to please Jezebel, and curry favour at court. They not at the temple, where God was wont thus to manifest his thought to trim the matter, and play on both sides, as the Sa- glory. If, in this trial, they could but bring it to a drawn batmaritans, 2 Kings 17. 33. Now Elijah shows them the absurd-tle, their other advantages would give them the victory. -Let ity of this; he does not insist upon their relation to Jehovah. it go on therefore to a trial. "Is he not yours, and the God of your fathers, while Baal is the God of the Sidonians? And will a nation change their God? Jer. 2. 11. No, he waives the prescription, and enters upon the merits of the cause." There can be but one God, but one infinite and but one supreme; there needs but one God, one omnipotent, one all-sufficient: what occasion for addition to that which is perfect? Now, if, upon trial, it appears that Baal is that one infinite omnipotent Being, that one supreme Lord and all-sufficient Benefactor, you ought to renounce Jehovah, and cleave to Baal only: but if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him. Note, 1. It is very wrong to halt between God and Baal. "In reconcileable differences (says Bishop Hall) nothing more safe than indifferency both of practice and opinion; but in cases of so necessary hostility, as betwixt God and Baal, he that is not with God, is against him." Compare Mark 9. 38, 39, with Matt. 12. 30. The service of God, and the service of sin, the dominion of Christ, and the dominion of our lusts, these are the two thoughts which it is dangerous halting be-expressed their great earnestness of mind. They leaped up tween. 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. 2. We are fairly put to our choice, whom we will serve, Josh. 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.

This fair proposal of the case which Elijah here makes, the people knew not what to say to, they answered him not a word. They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him say what he would.

II. He proposes 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. 22,) beside 400 more, their supporters or seconds, v. 19. The manager of God's cause was but one man, lately a poor exile, hardly kept from starving; so that God's cause has nothing to support it but its own right. However, it is put to this experiment; "Let each side prepare a sacrifice, and pray to its God, and the God that answereth by fire, let him be God; if neither do, let them turn Atheists; if both, let them continue to halt between two." Elijah, doubtless, had a special commission from God to put it to this test, else he had tempted God and affronted religion; but the case was extraordinary, and the judgment upon it would be of use, not only then, but in all ages. It is an instance of the courage of Elijah, that he durst stand alone in the cause of God against such powers and numbers; and the issue encourages all God's witnesses and advocates never to fear the face of man. Elijah does not say, "The God that answers by water," (though that was the thing the country needed,) but "that answers by fire, let him be God" because the atonement was to be made by sacrifice, before the judgment could be removed in mercy. The God therefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve us against the calamity. He that can give fire, can give rain; see Matt. 9. 2, 6.

III. The people join issue with him: It is well spoken, v. 24. They allow the proposal to be fair and unexceptionable. "God had often answered by fire; if Baal cannot do so, let him be cast off for a usurper." They were very desirous to

1. How importunate and noisy the prophets of Baal were in their applications to him. They got their sacrifices ready; and we may well imagine what a noise 450 men made, when they cried as one man, and with all their might, O Baal, hear us; O Baal, answer us; as it is in the margin: and this, for some hours together, longer than Diana's worshippers made their cry, Great is Diana of the Ephesians, Acts 19. 34. How senseless, how brutish, were they in their addresses to Baal! (1.) Like fools, they leaped upon the altar, as if they would themselves become sacrifices with their bullock: or, thus they and down, or danced about the altar: 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, (v. 28,) for vexation that they were not answered, or in a sort of prophetic fury, hoping to obtain the favour of their god, by offering to him their own blood, when they could not do 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. 14. 1. He insists upon it, that we mortify our lusts and corruptions; but corporeal penances and severities, such as the Papists use, which have no these things at your hands?

tendency to that, are no pleasure to him: Who has required

2. How sharp Elijah was upon them, v. 27. He stood by them, and patiently heard them for 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 notwith standing the gravity of his office, and the seriousness of the work he had before him, banters them, "Cry aloud, for he is a god; a goodly god that cannot be made to hear without all this clamour. Surely you think he is talking, or meditating," as the word is, "or he is pursuing some deep thoughts, 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 act more ridiculously. A deceived heart having turned them aside, they could not deliver their souls by saying, Is there not a lie in our right hand?

3. How deaf Baal was to them. Elijah did not interrupt them, but let them go on, till they were tired, and quite despaired of success, which was not till the time of the evening sacrifice, v. 29. During all that time, some of them prayed, while others of them prophesied, sang hymns, perhaps, to the praise of Baal, or, rather, encouraged those that were praying

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name of the LORD: and he made a trench about | thou art God in Israel, and that I am thy servant, the altar, as great as would contain two measures and that I have done all these things at thy word. of seed. 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.

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 with water, and pour it on the burnt-sacrifice, and on the wood.

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.

35 And the water ran round about the altar; and he filled the trench also with water.

38 Then the fire of the LORD fell, and consumed the burnt-sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.

39 And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God.

36 And it came to pass, at the time of the of- 40 And Elijah said unto them, Take the profering of the evening sacrifice, that Elijah the pro-phets of Baal; let not one of them escape. And phet came near, and said, LORD God of Abraham, they took them: and Elijah brought them down Isaac, and of Israel, let it be known this day that to the brook Kishon, and slew them there.

a Lev. 1.6-8. ⚫ went. b ver. 32, 38. e Ex. 3. 6. d c. 8. 43. 2 Kings 19. 19.
Ps. 83. 18. Ez. 36. 23. 39. 7. e Num. 16. 28.

to proceed, telling them, Baal would answer them at last; but
there was no answer, nor any that regarded. Idols could do
neither good nor evil. The prince of the power of the air, if
God had permitted him, could have caused fire to come down
from heaven on this occasion, and gladly would have done it for
the support of his Baal. We find that the beast which deceives
the world, does it, Rev. 13. 13, He maketh fire come down
from heaven in the sight of men, and so deceiveth them, v. 14.
But God would not suffer the devil to do it now, because the
trial of his title was put on that issue by consent of parties.
V. Elijah soon obtains from his God an answer by fire. The
Baalites are forced to give up their cause, and now it is Elijah's
turn to produce his. Let us see if we speed better.

1. He fitted up an altar. He would not make use of theirs, which had been polluted with their prayers to Baal, but, finding the ruins of an altar there, which had formerly been used in the service of the Lord, he chose to repair that, (v. 30,) to intimate to them that he was not about to introduce any new religion, but to revive the faith and worship of their fathers' God, and reduce them to their first love, their first works. He could not bring them to the altar at Jerusalem, unless he could have united the two kingdoms again, (which, for correction to both, God designed should not now be done,) therefore, by his prophetical 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 toward the extirpation of Baal. He repaired this altar with twelve stones, according to the number of the twelve tribes, v. 31. Though ten of the tribes were revolted to Baal, he will 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, (v. 31,) to shame his degenerate seed, who worshipped a god, which, they saw, could not hear or 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. 24. 6, Thy face, O Jacob; Hos. 12. 4, There he spake with us. 2. Having built his altar in the name of the Lord, (v. 32,) by direction from him, and with an eye to him, and not for his own honour, he prepared this sacrifice, v. 33, Behold the bullock and the wood: but where is the fire? (Gen. 22. 7, 8,) God will provide himself fire. If we, in sincerity, offer our hearts to God, he will, by his grace, kindle a holy fire in them. Elijah was no priest, nor 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 antitypes, than for laws to be fulfilled in the strict observance of them. Their perishing thus in the using, as the apostle speaks of them, (Col. 2. 22,) was to intimate the utter abolishing of them, after a while, Heb. 8. 13.

3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of, (v. 32,) and, some think, made the altar hollow. Twelve barrels of water, (probably, sea-water, for the sea was near, and so much fresh water, in the time of drought, was too precious for him to be so prodigal of it,) thrice four, he poured upon his sacrifice, to prevent the suspicion of any fire under; for if there had been any, this would have put it out; and to make the expected miracle the more illustrious.

4. He then solemnly addressed himself to God by prayer, before his altar, humbly beseeching him to turn to ashes his burnt-offering, (as the phrase is, Ps. 20. 3,) and to testify his acceptance of it. His prayer is not long, for he used no vain repetitions, nor thought he should be heard for his much speaking; but it is very grave and composed, and shows his mind to be calm and sedate, and far from the heats and disorders that Baal's prophets were in, v. 36, 37. Though he was not at the

46

f Lev. 9. 24. Judg. 6. 21. 1 Chr. 21. 26. 2 Chr. 7. 1. g ver. 24. ↑ or, Apprehend.
Deut. 13. 5. 18. 20. 2 Kings 10. 25.
place appointed, he chose the appointed time of the offering of
the evening sacrifice, thereby to testify his communion with the
altar at Jerusalem. Though he expected an answer by fire,
yet he came near to the altar with boldness, and feared not
that fire. He addressed himself to God, as the God of Abra-
ham, Isaac, and Israel, acting faith on God's ancient covenant,
and reminding the people too (for prayer may prevail) of their
relation both to God and to the patriarchs. Two things he
pleads here; (1.) The glory of God; "Lord, hear me, and
answer me, that it may be known (for it is now by the most de-
nied or forgotten) that thou art God in Israel, to whom alone the
homage and devotion of Israel are due, and that I am thy ser-
vant, and do ail I have done, am doing, and shall do, as thine
agent, at thy word, and not to gratify any humour or passion of
my own. Thou employest me; Lord, make it appear that
thou dost so;" see Num. 16. 28, 29. Elijah sought not his
own glory, but in subserviency to God's, and for his own neces-
sary vindication. (2.) The edification of the people; That
they may know that thou art the Lord, and may experience thy
grace, turning their heart, by this miracle, as a means, back
again to thee, in order to thy return in a way of mercy to them."
5. God immediately answered by fire, v. 38. Elijah's God was
neither talking nor pursuing, needed not to be either awakened
or quickened; while he was yet speaking, the fire of the Lord
fell, and not only as at other times, (Lev. 9. 24, 1 Chr. 21.
6. 2 Chr. 7.1,) consumed the sacrifice and the wood, in token
of God's acceptance of the offering, but licked up the water
in the trench, exhaling that, and drawing it up as a vapour, in
order to the intended rain, which was to be the fruit of this sa-
crifice and prayer, more than of natural causes. Compare Ps.
135. 7, He causeth vapours to ascend, and maketh lightnings
for the rain; for this rain, he did both. Those who fall as vic-
tims to the fire of God's wrath, no water can shelter from it, any
more than briers or thorns, Is. 27. 4, 5. But this was not all;
to complete the miracle, the fire consumed the stones of the altar,
and the very dust, to show that it was no ordinary fire, and
perhaps to intimate that though God accepted this occasional
sacrifice from this altar, yet for the future, they ought to demo-
lish all the altars on their high places, and for their constant
sacrifices, make use of that at Jerusalem only. Moses's altar
and Solomon's were consecrated by the fire from heaven; but
this was destroyed, because no more to be used. We may well
imagine what a terror the fire struck on guilty Ahab, and all
the worshippers of Baal, and how they fled from it as far and as
fast as they could, saying, Lest it consume us also, alluding to
Num. 16. 34.

Lastly, 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 the behalf of their God, but were perfectly nonsuited; 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, give in their verdict upon the trial, and they are all agreed in it; the case is so plain, they need not go from the bar to consider of their verdict, or consult about it, they fell on their faces, and all, as one man, said," Jehovah, he is the God, and not Baal; we are convinced and satisfied of it, Jehovah, he is the God," v. 39. Whence one would think, they should have inferred, "If he be the God, he shall be our God, and we will serve him only," as Josh. 24. 24. Some, we hope, had their hearts thus turned back, but the generality of them were convinced only, not converted; yielded to the truth of God, that he is the God, but consented not to his covenant, that he should be theirs. Blessed are they that have not seen what they saw, and yet have believed, and been wrought upon by it, more than they that saw it. Let it for ever be looked upon as a point adjudged against all pretenders, (for it was carried, upon a full hearing, against one of the most daring and threatening competitors that ever the God of Israel was affronted by,) that Jehovah, he is God, God alone.

2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, u. 40. If Jehovah be the true God, Baal is a false God, to whom these Israelites had revolted, and seduced others to the worship of him; and therefore, by the express law of God, they were to be put to death, Deut. 13. 1-11. There needed no proof of the fact, all Israci

41 And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance* of rain.

42 So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees,

43 And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. seven times.

CHAPTER XIX.

We left Elijah at the entrance of Jezreel, still appearing publicly, and all the people's eyes upon him. In this chapter, we have him again absconding, and driveD into obscurity, at a time when he could ill have been spared: but we are to look upon it as a punishment to Israel for the insincerity and inconstancy of their reformation. When people will not learn, it is just with God to remove their teachers into corners. Now observe, I. How he was driven into banishment by the malice of Jezebel, his bworu eheiny, v. 1-3. II. How he was met, in his banishment, by the favour of God, his covenant Friend. 1. How he fed him, v. 4-8. 2. How he conversed with him, and manifested himself to him, (v.9, 11-13,) beard his complaint, (v. 10, 14,) directed him what to do, (v. 15-17,) and encouraged him, v. 18. ill. How his hands were strengthened, at his retura

out of banishinent, by the joining of Elisha with him, v. 19-21. And he said, Go again

44 And it came to pass at the seventh time, that AND Ahab told Jezebel all that Elijah had done,

he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not.

45 And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.

46 And the hand of the LORD was on Elijah: and he girded up his loins, and ran before Ahab Ito the entrance of Jezreel.

• or, a noise. i Jam. 5. 17, 18. ↑ Tie, or, Bind. k 2 Kings 4. 29. 9, 1. Job 88. 3. Jer. 1. 17. Eph.,6. 14. 1 Pet. 1. 13.

were witnesses of it, and therefore Elijah (acting still by an extraordinary commission, which is not to be drawn into a precedent) orders them all to be slain immediately, as the troublers of the land; and Ahab himself is so terrified, for the present, with the fire from heaven, that he dares not oppose it. These were the 450 prophets of Baal; the 400 prophets of the groves, (who, some think, were Sidonians,) though summoned, (v. 19,) yet as it should seem, did not attend, and so escaped this execution, which fair escape perhaps Ahab and Jezebel thought themselves happy in; but it proved they were reserved to be the instruments of Ahab's destruction, some time after, by encouraging him to go up to Ramoth-Gilead, ch. 22. 6.

V. 41-46. Israel being thus far reformed, that they had acknowledged the Lord to be God, and had consented to the execution of Baal's prophets, that they might not seduce them any more, though it was far short of a thorough reformation, yet was so far accepted, that God, thereupon, opened the bottles of heaven, and poured out blessings upon his land, that very evening (as it should seem) on which they did this good work, which should have confirmed them in their reformation; see Hag. 2. 18, 19.

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

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

him.

3. He orders his servant to bring him notice, as soon as he discerned a cloud arising out of the sea, the Mediterranean sea, which he had a large prospect of from the top of Carmel. The sailors at this day call it Cape Carmel. Six times his servant goes to the point of the hill, and sees nothing, brings no good news to his master; yet Elijah continues praying; will not be diverted so far as to go and see with his own eyes, but still sends his servant to see if he could discover any hopeful cloud, while he keeps his mind close and intent in prayer, and abides by it, as one that had taken up his father Jacob's resolution, I will not let thee go, except thou bless me. Note, Though the answer of our fervent and believing supplications does not come quickly, yet we must continue instant in prayer, and not faint or give over; for at the end, it shall speak, and not lie.

4. A little cloud, at length, appears, no bigger than a man's hand, which presently overspreads the heavens, and waters the carth, v. 44, 45, Great blessings often arise from small beginnings, and showers of plenty from a cloud of a span long. Let us therefore never despise the day of small things, but hope and wait for great things from it. This was not as a morning cloud, which passes away, (though Israel's goodness was so,) but one

and withal, how he had slain "all the prophets with the sword.

2 Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time.

3 And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there.

4 But he himself went a day's journey into the wilderness, and came and sat down under a junipertree and he requested for himself that he might I till thou come to. a c. 18, 40. Ruth 1. 17. c. 20. 10. 2 Kings 6. 31. c Ps. 37. 32, 33. his life.

that produced a plentiful rain, (Ps. 68. 9,) and an earnest of

more.

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

NOTES TO CHAPTER XIX.

V. 1-8. One would have expected, after such a public and sensible manifestation of the glory of God, and such a clear decision of the controversy depending between him and Baal, to the honour of Elijah, the confusion of Baal's prophets, and the universal satisfaction of the people; after they had seen both fire and water come from heaven, at the prayer of Elijah, and both, in mercy to them; the one, as it signified the acceptance of their offering, the other, as it refreshed their inheritance, which was weary; that now they should all, as one man, have returned to the worship of the God of Israel, and taken Elijah for their guide and oracle, that he should from henceforward have been prime minister of state, and his directions laws both to king and kingdom. But it is quite otherwise; he is neglected, whom God honoured; no respect is paid him, no care taken of him, nor any use of made of him, but, on the contrary, in the land of Israel, to which he had been, and might have been, so great a blessing, he finds it impossible to dwell.

I. Ahab incensed Jezebel against him. That queen consort, it seems, was, in effect, queen regent, as she was afterward, when she was queen dowager; an imperious woman that managed king and kingdom, and did what she would. Ahab's conscience would not let him persecute Elijah, (some remains he had in him of the blood and spirit of an Israelite, which tied his hands,) but he told Jezebel all that Elijah had done, (v. 1,) not to convince but to exasperate her. It is not said, he told her what God had done, but what Elijah had done; as if he, by some spell or charm, had brought fire from heaven, and the hand of the Lord had not been in it. Especially, he represented to her, as that which would make her outrageous against him, that he had slain the prophets; the prophets of Baal he calls the prophets, as if none but they were worthy of the name. They were the gods his heart was upon, and he aggravates the slaying of them as Elijah's crime, without taking notice that it was a just reprisal upon her for killing God's prophets, ch. 18. 4. Those who, when they cannot, for shame or fear, do mischief themselves, yet stir up others to do it, will have it laid to their charge, as if they had themselves done it.

II. Jezebel sent him a threatening message, (v. 2,) that she had vowed and sworn to be the death of him within 24 hours. Something prevented her from doing it just now, but she resolves it shall not be long undone. Note, Carnal hearts are hardened and enraged against God by that which should convince and conquer them, and bring them into subjection to him. She swears by her gods, and, raging like one distracted, cursed herself, if she slay not him, without any proviso of a divine permission. Cruelty and confidence often meet in persecutors:

die; and said, "It is enough; now, O LORD, take | went in the strength of that meat forty days and away my life; for I am not better than my fathers. forty nights, unto Horeb the "mount of God. 5 And as he lay and slept under a juniper-tree, behold, then an angel touched him, and said unto him, Arise and eat.

6 And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his *head. And he did eat and drink, and laid him down again.

7 And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee.

8 And he arose, and did eat and drink, and

d Num. 11. 15. Jon. 4. 3, 8. e Ps. 39. 12. f Heb. 1. 14. ⚫ bolster. g Ex. 34. 23, Deut. 9. 9, 18. Matt. 4. 2.

I will pursue, I will overtake, Ex. 15. 9. But, how came she to send him word of her design, and so to give him an opportunity of making his escape? Did she think him so daring, that he would not flee; or, did she think herself able to prevent it? or, was there a special providence in it, that she should be thus infatuated, by her own fury? I am apt to think, that, though she desired nothing more than his blood, yet, at this time, she durst not meddle with him, for fear of the people, all counting him a prophet, a great prophet, and therefore sent this message to him, merely to frighten him, and get him out of the way, for the present, that he might not carry on what he had begun. The backing of her threats with an oath and imprecation does not at all prove that she really intended it, but only intended to make him believe it. The gods she sware by could do her no harm.

III. Elijah, hereupon, in a great fright, fled for his life, it is likely by night, and came to Beer-sheba, v. 3. Shall we praise him for this? We praise him not. Where was the courage with which he had lately confronted Ahab, and all the prophets of Baal? Nay, which kept him by his sacrifice, when the fire of God fell upon it? He that stood undaunted in the midst of the terrors both of heaven and earth, trembles at the impotent menaces of a proud passionate woman. Lord, what is man! Great faith is not always alike strong. He could not but know that he might be very serviceable to Israel at this juncture, and had all the reason in the world to depend upon God's protection, while he was doing God's work; yet he flies. In his former danger, God had bidden him hide himself, (ch. 17. 3,) therefore he supposed he might do it now.

9 And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah?

10 And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain 'thy prophets with the sword: and I, even I only, am left; and they seek my life, to take it away.

11 And he said, Go forth, and stand upon the

A Ex. 3. 1. Mal. 4. 4, 5. i Rom. 11. 2-4. k Num. 25. 11, 13. Ps. 69. 9. I c. 18. 4, 20. Mic. 7. 2.

honour him, and therefore sent an angel to keep him alive. Our case would be bad sometimes, if God should take us at our word, and grant us our foolish passionate requests. Having prayed that he might die, he laid down and slept, (v. 5,) wishing it might be to die in his sleep, and not to wake again; but he is awakened out of his sleep, and finds himself not only well provided for with bread and water, (v. 6,) but, which was more, attended by an angel, who guarded him when he slept, and twice called him to his food when it was ready for him, v. 5, 7. He needed not complain of the unkindnesses of men, when it was thus made up by the ministration of angels. Thus provided for, he had reason to think he fared better than the prophets of the groves, that did eat at Jezebel's table. Wherever God's children are, as they are still upon their Father's ground, so they are still under their Father's eye and care. They may lose themselves in a wilderness, but God has not left them; there they may look at him that lives, and sees them, as Hagar, Gen. 16. 13.

Lastly, He is carried, in the strength of this meat, to Horeb, the mount of God, v. 8. Thither the Spirit of the Lord led him, probably, beyond his own intention, that he might have communion with God in the same place where Moses had, the law that was given by Moses being revived by him. The angel bade him eat the second time, because of the greatness of the journey that was before him, v. 7. Note, God knows what he designs us for, though we do not, what services, what trials, and will take care for us, when we, for want of foresight, cannot for ourselves, that we be furnished for them with grace sufficient. He that appoints what the voyage shall be, will victual the ship accordingly. See how many different ways God took to keep Elijah alive; fed him by ravens, with multiplied meals bread alone, he kept him alive 40 days without meat, not resting and sleeping, which might make him the less to crave sustenance, but continually traversing the mazes of the desert, a day for a year of Israel's wanderings; yet he neither needs food, nor desires it. The place, no doubt, reminds him of the manna, and encourages him to hope that God would sustain him here, and, in due time, bring him hence, as he did Israel, though, like him, fretful and distrustful.

IV. From Beer-sheba he went forward into the wilderness, that vast howling wilderness in which the Israelites wandered. Beer-sheba was so far distant from Jezreel, and within the do--then by an angel-and now, to show that man lives not by minion of so good a king as Jehoshaphat, that he could not but be safe there; yet, as if his fears haunted him, even then when he was out of the reach of danger, he cannot rest there, but went a day's journey into the desert. Yet perhaps he retired thither, not so much for his safety, as that he might be wholly retired from the world, in order to a more free and intimate communion with God. He left his servant at Beer-sheba, that he might be private in the wilderness, as Abraham left his servants at the bottom of the hill when he went up into the mount to worship God, and as Christ in the garden was withdrawn from his disciples: or perhaps it was because he would not expose his servant, who was young and tender, to the hardships of the wilderness; that would be putting new wine into old bottles. We ought thus to consider the frame of those who are under our charge, for God considers ours.

V. Being wearied with his journey, he grew cross, (like children when they are sleepy,) and wished he might die, v. 4. He requested for his life, (so it is in the margin,) that he might die; for death is life to a good man; the death of the body is the life of the soul. Yet that was not the reason why he wished to die; it was not the deliberate desire of grace, as Paul's, to depart and be with Christ, but the passionate wish of his corruption, as Job's. Those that are, in this manner, forward to die, are not in the fittest frame for it. Jezebel has sworn his death, and therefore he, in a fret, prays for it, runs from death to death, yet with this difference, he wishes to die by the hand of the Lord, whose tender mercies are great, and not to fall into the hands of man, whose tender mercies are cruel. He would rather die in the wilderness, than as Baal's prophets died, according to Jezebel's threatening, (v. 2,) lest the worshippers of Baal triumph, and blaspheme the God of Israel, whom they will think themselves too hard for, if they can run down his advocate. He pleads, "It is enough; I have done enough, and suffered enough; I am weary of living." Those that have secured such a happiness in the other world, will soon have enough of this world. He pleads, "I am not better than my fathers, nor better able to bear those fatigues; and therefore why should I be longer burdened with them than they were?" But is this that my lord Elijah? Can that great and gallant spirit shrink thus? God thus left him to himself, to show that when he was bold and strong, it was in the Lord, and the power of his might, but of himself he was no better than his fathers, or brethren.

VI. God, by an angel, fed him in that wilderness, into the wants and perils of which he had wilfully thrown himself, and in which, if God had not graciously succoured him, he had perished. How much better does God deal with his froward children than they deserve! Elijah, in a fit of despondency, wished to die; God needed him not, yet designed further to VOL. I.-108

V. 9-18. Here is,

I. Elijah housed in a cave at mount Horeb, which is called the mount of God, because on it God had formerly manifested his glory. And, perhaps, this was the same cave, or cleft of a rock, in which Moses was hidden, when the Lord passed by before him, and proclaimed his name, Ex. 34. 6. What Elijah proposed to himself, in coming to lodge here, I cannot conceive, unless it were either to indulge his melancholy, or to satisfy his curiosity, and assist his faith and devotion, with the sight of that famous place where the law was given, and so many great things were done, and hoping to meet with God himself, there where Moses met with him; or, in token of his abandoning his people Israel, who hated to be reformed; and so it agrees with Jeremiah's wish, (Jer. 9. 2,) O that I had in the wilderness a lodging-place of wayfaring men, that I might leave my people, and go from them, for they be all adulterous; and so it was a bad omen of God's forsaking them: or, it was because he thought he could not be safe any where else; and to this instance of the hardships this good man was reduced to, the apostle refers, Heb. 11. 38, They wandered in deserts and in mountains, in dens and caves of the earth.

II. The visit God made him there, and the inquiry he made concerning him: The word of the Lord came to him. We cannot go any whither, to be out of the reach of God's eye, his arm, and his word. Whither can I flee from thy Spirit? Ps. 139. 7, &c. God will take care of his outcasts; and those who, for his sake, are driven out from among men, he will find, and own, and gather with everlasting loving kindnesses. St. John saw the visions of the Almighty, when he was in banishment in the isle of Patmos, Rev. 1. 9.

The question God puts to him, is, What doest thou here, Elijah? v. 9, and again, v. 13. This is a reproof, 1. For his fleeing thither. "What brings thee so far from home? Dost thou flee from Jezebel? Couldest thou not depend upon almighty power for thy protection:" Lay the emphasis upon [thou]." What thou! So great a man, so great a prophet, so famed for resolution-dost thou run thy country, run thy colours thus ?" This cowardice had been more excusable in another, and not so bad an example. Should such a man as I am flee? Neh. 6.11. Howl, fir-trees, if the cedars be thus shaken. 2. For ( 857 )

mount "before the LORD. And, behold, the LORD passed by, and a great and strong wind "rent the mountains, and brake in pieces the rocks, before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake:

12 And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice.

13 And it was so, when Elijah heard it, that he "wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah?

14 And he said, I have been very jealous for the LORD God of hosts; because the children of Israel have forsaken thy covenant, thrown down m Ex. 24. 12. Ez. 1. 4. o Zech. 4. 6. p Ex. 3. 6. Is. 6. 2. g ver. 9, 10. r Jer. 22. 9. 82 Kings 8. 12, 13.2 Kings 9. 1-3.

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thine altars, and slain thy prophets with the sword: and I, even I only, am left; and they seek my life, to take it away.

15 And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazaels to be king over Syria:

16 And Jehu' the son of Nimshi shalt thou anoint to be king over Israel: and Elisha" the son of Shaphat, of Abel-meholah, shalt thou anoint to be prophet in thy room.

17 And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay; and him that escapeth from the sword of Jehu shall Elisha slay."

18 Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.

Luke 4. 27, called Eliseus. v 2 Kings 9. 14, &c. 10. 6, &c. 13. 3. 10 Hos. 6. 5. z Rom. 11.4. or, will leave. y Hos. 13. 2.

heaven and earth, by his angels, whom he makes spirits, or winds; (Ps. 104. 4,) sounded so loud, that the earth not only rang, but rent again. 2. He felt the shock of an earthquake. 3. He saw an eruption of fire, v. 12. These were to usher in the designed manifestation of the divine glory, angels being employed in them, whom he maketh a flame of fire, and who, as his ministers, march before him, to prepare in this desert a highway for our God. But, 4. At last, he perceived a still small voice, in which the Lord was, that is, by which he spake to him, and not out of the wind, or the earthquake, or the fire. Those struck an awe upon him, awakened his attention, and inspired humility and reverence; but God chose to make known his mind to him in soft whispers, not in those dreadful sounds. Which when he perceived, (1.) He wrapped his face in his mantle, as one afraid to look upon the glory of God, and apprehensive that it would dazzle his eyes, and overcome him. The angels cover their faces before God, in token of reverence, Is. 6. 2. Elijah hid his face, ashamed that he should have been such a coward as to shrink from his duty, when he had such a God of power to stand by him in it. The wind, and earthquake, and fire, did not make him cover his face, but the still voice did. Gracious souls are more affected by the tender mercies of the Lord, than by his terrors. (2.) He stood at the entrance of the cave, ready to hear what God had to say to him. This method of God's manifesting himself, here at mount Horeb, seems to refer to the discoveries God formerly made of himself at this place to Moses. [1] Then there was a tempest, and earthquake, and fire, (Heb. 12. 18:) but when God would show Moses his glory, he proclaimed his goodness; and so here, He was the word, was in the still small voice. [2.] Then the law was thus given to Israel, with the appearances of terror first, and then with a voice of words; and Elijah, being now called to revive that law, especially the two first commandments of it, is here taught how to manage it; he must not only awaken and terrify the people with amazing signs, like the earthquake and fire, but he must endeavour, with a still small voice, to convince and persuade them, and not forsake them, when he should do that. Faith comes by hearing the word of God; miracles do but make way for it. [3.] Then God spake to his people with terror; but in the Gospel of Christ, which was to be introduced by the spirit and power of Elias, he would speak by a still small voice, the dread of which should not make us afraid; see Heb. 12. 18, &c.

his fixing here. "What doest thou here in this cave? Is this a place for a prophet of the Lord to lodge in? Is this a time for such men to retreat, when the public has such need of them?" In the retirement to which God sent Elijah, ch. 17. he was a blessing to a poor widow at Sarepta, but here he had no opportunity of doing good. Note, It concerns us often to inquire, whether we be in our place, and in the way of our duty. "Am I where I should be; whither God calls me, where my business lies, and where I may be useful?" III. The account he gives of himself, in answer to the question put to him, (v. 10,) and repeated, in answer to the same question, v. 14. In which, 1. He excuses his retreat, and desires it may not be imputed to his want of zeal for reformation, but to his despair of success. For God knew, and his own conscience witnessed for him, that as long as there was any hope of doing good, he had been very jealous for the Lord God of hosts; but now that he had laboured in vain, and all his endeavours were to no purpose, he thought it was time to give up the cause, and mourn for what he could not mend. Abi in cellam, et dic, Miserere mei-" Away to thy cell, and cry, Have compassion on me.' 2. He complains of the people, their obstinacy in sin, and the height of impiety they were got to; "The children of Israel have forsaken thy covenant, and that is the reason I have forsaken them; who can stay among them, to see every thing that is sacred ruined and run down?" This the apostle calls his making intercession against Israel, Rom. 11. 2, 3. He had often been, of choice, their advocate, but now is necessitated to be their accuser, before God. Thus, (John 5. 45,) There is one that accuseth you, even Moses, in whom ye trust. Those are truly miserable, that have the testimony and prayers of God's prophets against them. 3. He charges them with having forsaken God's covenant; though they retained circumcision, the sign and seal of it, yet they had quitted his worship and service, which was the intention of it. Those who neglect God's ordinances, and let fall their communion with him, do really forsake his covenant, and break their league with him. He charges them with having thrown down his altars; they not only deserted them, and suffered them to go to decay, but, in their zeal for the worship of Baal, had wilfully demolished them. He alludes to private altars which the prophets of the Lord had, and which good people attended, who could not go up to Jerusalem, and would not worship the calves nor Baal; these separate altars, though breaking in upon the unity of the church, yet, being erected and attended by those that sincerely aimed at the glory of God, and served him faithfully, were excused from the charge of schism; God owned them for his altars, as well as that at Jerusalem, and the putting of them down is charged upon Israel as a crying sin. But this was not all; They have slain thy prophets with the sword, who, it is probable, ministered at those altars. Jezebel, a foreigner, did it, (ch. 18. 4,) but it is charged upon the body of the people, because the generality of them were consenting to their death, and pleased with it. 4. He gives the reason why he retired into this desert, and took up his residence in this cave. (1.) It was because he could not appear to any purpose: "I only am left, and have none to second or support me in any good design. They all said, The Lord he is God, but none of them would stand by me, or offer to shelter me. That point then gained, was presently lost again, and Jezebel can do more to debauch them, than I can to reform them. What can one do against thousands?" Despair of success hinders many a good enterprise. None are willing to venture alone; forgetting that those are not alone, who have God with them. (2.) It was because he could not appear with any safety; "They seek my life to take it away; and I had better spend my life in a useless solitude, than lose my life in a fruit-self has not appeared jealous for it." "Well," says God, "be less endeavour to reform those that hate to be reformed."

IV. God's manifestation of himself to him. Did he come hither to meet with God? He shall find that God will not fail to give him the meeting. Moses was put into the cave, when God's glory passed before him; but Elijah was called out of it, to stand upon the mount before the Lord, v. 11. He saw no manner of similitude, any more than Israel did, when God talked to them in Horeb: but, 1. He heard a strong wind, and saw the terrible effects of it, for it rent the mountains, and tore the rocks. Thus was the trumpet sounded before the Judge of

V. The orders God gives him to execute. He repeated the question he had put to him before, "What doest thou here? This is not a place for thee now." Elijah gives the same answer, (v. 14,) complains of Israel's apostacy from God, and the ruin of religion among them. To this, God gives him a reply. When he wished he might die, (v. 4,) God answered him not according to his folly, but was so far from letting him die, that he not only kept him alive then, but provided that he should never die, but be translated. But when he complained of his discouragement, (and whither should God's prophets go with their complaints of that kind, but to their Master?) God gave him an answer. He sends him back with directions to appoint Hazael king of Syria, (v. 15,) Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office, (v. 16;) which is intended as a prediction, that by these God would chastise the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant, v. 17. Elijah complained that the wickedness of Israel was unpunished; the judgment of famine was too gentle, and had not reclaimed them; it was removed, before they were reformed. "I have been jealous," says he, "for God's name, but he himcontent, it is all in good time; judgments are prepared for those scorners, though they are not yet inflicted; the persons are pitched upon, and shall now be nominated, for they are now in being, who shall do the business." 1. "When Hazael comes to be king of Syria, he shall make bloody work among the people, (2 Kings 8. 12,) and so correct them for their idolatry." 2. When Jehu comes to be king of Israel, he shall make bloody work with the royal family, and shall utterly destroy the house of Ahab, that set up and maintained idolatry." 3. "Elisha, while thou art on earth, shall strengthen thy hands; and when

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