1 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. And he said, Go again seven times. 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 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. 1 James 5: 17, 18. 42. So Ahab went up to eat. Who had greater cause than Ahab to seek solitude, fall down upon his knees and say, God be merciful to me and blot out my sins (Ps. 51: 3)? But of all this not a word. The rain alone was of importance to him, not the Lord and his mercy. How many like-minded ones in our day! — Lange. And Elijah went up. The king goes to feast, the prophet to pray. To the top of Carmel. The high point of Carmel rising from the place where the sacrifice took place. From the top of this elevation there is a wide prospect of the Mediterranean Sea. He cast himself down. The natural attitude of humble, penitent, earnest prayer. 43. And said to his servant. His attendant, who was not a mere servant, but was usually a pupil under his instruction, who aspired, himself, to be a prophet in due time. Todd. Tradition says that he was the son of the widow of Zarephath. Cook. Go up. A little higher than where the prophet was bowed in prayer. There is nothing. The contrast is remarkable between the immediate answer to his earlier prayer (see vers. 36, 37) and the long delay here. The one was for the sake of the people; the other for some lesson perhaps of humility and patience to Elijah himself. When the answer does come, it fulfils itself speedily. - Old Test. Com. for English Readers. Yet the praying Elijah does not despair, for he has the promise of God. He is too earnest, too strong in faith to cease praying. The promise does not keep him from praying, but keeps him at it. - P. Seven times. Either exactly seven, or many times, as the phrase often means. 44. A little cloud . . . like a man's hand. "A little cloud," that is, "that looks no bigger than a man's hand."- Cook. The clearness of the sky renders the smallest speck distinctly visible; and this is in Palestine the uniform precursor of rain. It rises higher and higher, and becomes larger and larger with astonishing celerity, till the whole heaven is black, and the cloud bursts in a deluge of rain. — J., F. and B. "And thus twice, thrice, seven times they strive With faith that cannot fail, One watching on the mount above, One wrestling in the vale. O, watchers on the mountain height! Stand with eye steadfast there; O, wrestlers in the vale beneath, A finger, hand, an arm, a form Of power and grace divine The heavens shall swell with blessed showers, The earth with raindrops shine: Oh, dare with loving hearts to bring The sacrifice of blood! While Hope stands watching on the mount, And Faith lays hold on God." -Homer N. Dunning Go up. That is, not up to a higher point, for Ahab was below; but, as we should say, "Go up to such a person "; that is, up to his face. That the rain stop thee not. These words have caused some perplexity to commentators. Their meaning becomes perfectly clear as read on the spot. The river Kishon, easily fordable at this point, would soon become a rushing, furious torrent, as in the days of Sisera. Besides which, the plain of Esdraelon consists of a rich, alluvial soil, which after a heavy rainfall becomes absolutely impassable for carriages, and is difficult even for horsemen and pedestrians. If Ahab is to return to Jezreel, he must do so at once. - Samuel Manning. 45. In the mean while. This is too slow. The literal Hebrew conveys the idea of great rapidity. It would correspond nearly to our expressions one could hardly look here and look there, or, one could hardly turn round, before the heavens were growing dark with 46. And the hand of the LORD was on Elijah, and he 1girded up his loins, and ran before Ahab to the entrance of Jezreel. 1 2 Kings 4: 29: 9:1. cloud and tempest.— Tayler Lewis. And Ahab rode, and went to Jezreel. Ahab's summer residence, situated about 17 miles from Carmel, in the tribe of Issachar. He betook himself thither because Jezebel was then at this summer residence, and he wished to let her know the news (chap. 19: 1). — Lange. 46. And the hand of the Lord was on Elijah. Hand is here used as the symbol of power. The meaning is, that the Spirit of God came upon him, and imparted to him unusual strength. For "the hand" in the sense of "the Spirit" of the Lord, see Ezek. 1:3; 37: I. As a wild Gileadite, Elijah doubtless had great strength, and speed, and endurance; but the strength which enabled him to keep in advance of Ahab's chariot, driven furiously to escape the storm, all the way from Carmel to Jezreel, was something superhuman. - Todd. He girded up his loins. Gathered his mantle around him with his girdle, and made it tight for running. And ran before Ahab. His object was apparently twofold. First, to honor the sovereign whom he had that day humbled in the presence of his subjects. The great prophet, by assuming the lowly office of a foot-man, or forerunner, would give due reverence to the Lord's anointed, like Samuel on a somewhat similar occasion (1 Sam. 15:30, 31). Secondly, he may have hoped, by his presence near the king and court, to strengthen any good resolves which the former might have made, and to further the work of reformation which he could not but hope the proceedings of that day would inaugurate. That this tribute of respect would be grateful to Ahab, who hitherto had only regarded Elijah as an adversary, it is impossible to doubt. And that Elijah believed he had struck a death-blow to the foreign superstitions fostered by the court, and especially by the queen, is equally certain. - Spence. To the entrance of Jezreel. It might not be safe for him to enter the city and put himself into the power of the angry queen. I. PRACTICAL. Vers. 30, 31. Let us be frequently reminded that the church of God is one. 2. In reforming the country or the church, use all the good there already is in them; repair old altars rather than build new ones. 3. Vers. 33-35. Let us so guard our work for the Lord that men shall clearly see that all the power is from him, and not from the "machinery" we use. 4. Ver. 36. There is peculiar power and helpfulness in worship at the stated seasons. 5. All that God has done for our fathers is a power and encouragement for the work of to-day. So the Christian is strengthened in faith by remembering what God has done for him in the past. By past victories given by God he gains hope for present battles; by past answers of prayer, faith that the answer is coming to the prayer of to-day. 6. Ver. 38. Miracles are God's endorsement of his messengers and their message. 7. God still answers by fire, through his Holy Spirit. His miracles of to-day are miracles of conversion, sinners changed to saints, nations elevated, the fruits of the Gospel. 8. Ver. 40. Righteous punishment of crimes against society is mercy to the nation. As soon as men are convinced of the truth they should be set to practising it. Ver. 42. We are to pray even for those things which are promised. 9. IO. II. 12. Ver. 43. We must watch for the answer as well as pray. We must persevere in prayer. The answer is sometimes delayed for good reasons, but it will come. 13. Ver. 46. Even those who reprove rulers boldly for their sins should show that they are true and obedient subjects. SUGGESTIONS TO TEACHERS. PICTURE the scene on Mt. Carmel as we left it in our last lesson. We find in this lesson Two PRAYERS AND THEIR ANSWERS. I. THE PRAYER OF ELIJAH FOR FIRE FROM HEAVEN (vers. 30-37). Notice the various points mentioned in the notes, the symbol of a united nation, the fairness of Elijah even to generosity; the qualities to be remarked in this prayer, (1) at the appointed season, (2) recalling past blessings, (3) appealing to a covenant-keeping God, (4) short, (5) earnest, (6) unselfish, seeking the good of the people and the glory of God. The fire fell from heaven in a manner to convince II. THE FIRST ANSWER (ver. 38). all who saw it that it was divine. Miracles are the proof that God speaks through man. God answers by fire now through the work of the Holy Spirit. The conversion of men, and the work of the Gospel in changing and elevating nations, is more marvellous, and a greater proof that the Gospel is from God, than fire from heaven, like this for Elijah, could be. Illustration. The Gospel, with its supernatural energies, is doing what no other religion, what no philosophy ever did or can do. We may confidently appeal to this test: "The God that answereth by fire!" A friend of the writer was asked to enter on a public discussion with some secularists. He replied, "When you can find me twelve families who were once Christian, but by embracing your views have become more virtuous, useful, contented, and happy, better and happier in this present life, according to your theory, I shall think it worth while to argue with you, and not before; for I can find you one hundred families who were once living only on your theory, and for this present world, but who, by Christianity, have become better husbands and wives, better parents and children, or better neighbors and citizens, more virtuous and sober and happy.' Yes, let religion be tested by its purifying power. "The God that answereth by fire, let him be God!"-Newman Hall in S. S. Times. III. THE SECOND ANSWER (vers. 39, 40). The people convinced, and immediately committed to the true cause by being set to work to destroy the destroyers of their country. This illustrates a great principle, — the moment any impression is made on the feelings, crystallize it in action. IV. ELIJAH'S PRAYER FOR RAIN (vers. 41-44). (1) A prayer for what had been promised; (2) prayer with watching; (3) prayer with the answer delayed; (4) persevering prayer. V. THE ANSWER (vers. 44-46). This answer came by natural law, as the other came by miracle. God controls nature, and its work is his work. LESSON VIII. - AUG. 23. ELIJAH AT HOREB. -1 KINGS 19: 1–18. GOLDEN TEXT. And after the fire a still small voice. -I KINGS 19: 12. TIME. -B.C. 907, directly after the last lesson. PLACE. - Wilderness of Beersheba, in the south of Judah; and Mount Horeb, in the Sinai Mountains. RULERS. Ahab, king of Israel. Jehoshaphat, king of Judah. PRONUNCIATIONS. — A'běl-měho'lah; Běĕr-sheba or Bēĕrshē'bă; Dămăs'cus; Eli'sha; Hǎz'ǎel; Hō'reb; Nim'shi; Sha'phat; Si'năi (Si'nă or Si'nǎi). INTRODUCTION. After the great moral victory on Carmel, Elijah went that same evening to Ahab's summer capital, where Queen Jezebel lived, seemingly in high hopes of a complete moral reformation of king and people, -idols overthrown, idolatry abolished, the worship of Jehovah established, his native land prosperous and happy under the favor of God. He waited outside of the city to see what would be the effect of Ahab's report to his heathen queen, of the Lord's mighty doings upon Carmel. The unexpected outcome of that wonderful day is recorded in to-day's lesson. - P. 1. And Ahab told Jezebel all that Elijah had done, and withal how he had 1 slain all the prophets with the sword. 11 Kings 18: 40. EXPLANATORY. I. The Discouraged Prophet. - Vers. 1-4. 1. And Ahab told Jezebel all that Elijah had done. We can readily understand with what a sense of humiliation and shame the weak and excited king would recount the day's proceedings to his imperious and headstrong consort, and with what intense mortification and rage she must have heard of the triumph of the proscribed religion and of the defeat and death of the priests of Baal. — Pulpit Com. There was no thought in her of repentance, but only of anger and revenge. 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 to morrow about this time. 3. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. 1 Ruth 1: 17. 2 Kings 6:31. 2. Then Jezebel sent a messenger unto Elijah. Either she sent this messenger privately, unknown to King Ahab, or if he knew it, he was too vacillating and too much under her influence to prevent it. Away from her, he may have been half convinced of the truth. Only a strong character, thoroughly convinced and decided to do right, could, when under the positive influence of such a character as Jezebel, withstand its power. Positive, strong, undoubting convictions are a mighty power for good or evil.-P. So let the gods do to me. A common oath at that time. If I make not thy life, etc. If I do not have you slain before another day. This message was sent the evening of Elijah's arrival with Ahab at Jezreel. Why did the queen send this warning, and so allow Elijah to escape? (1) It is barely possible, that, as Keil and Lange suggest, "it was nothing more than a scheme for ridding herself of the presence of Elijah." (2) It is more likely that it was a sudden outburst of rage that vented itself on the spot, without taking into account the possibility of his escape. (3) Elijah was within her dominions, surrounded by her minions; and she may have felt confident that she could find him when she wished. 3. And when he saw. When he perceived the state of things in the capital; how Jezebel was not convinced, but exasperated.-P. The rapid movement of the original is lost here. The Hebrew runs: "And he saw, and he rose, and he went for his life." Spence. And came to Beer-sheba. Beer-sheba is about 95 miles from Jezreel, on the very borders of the southern wilderness, or desert of Tih. Elijah cannot possibly have reached it until the close of the second day. It seems implied that he travelled both night and day, and did not rest till he arrived thus får on his way. - Cook. Which belongeth to Judah. Originally assigned to Simeon, it was absorbed into the Kingdom of Judah. On this further verge of the rival Kingdom of Judah, he would be safer than in any part of Ahab's dominions. And left his servant there. Perhaps the attendant was unwilling to go farther, for Elijah chose a new attendant on his return. Or, having escaped the most pressing dangers, Elijah would now be alone with God. He was too near despair to desire human company. FIRST DID ELIJAH DO RIGHT IN FLEEING FROM DANGER? There are two views. VIEW. It is evident that for the moment Elijah had lost faith in God, otherwise he would certainly have waited for the “word of_the_Lord,” which had hitherto invariably guided his movements (1 Kings 17: 2, 8; 18: 1).—Pulpit Com. He who had experienced the sufficiency of the Lord's protection from prince, prophets, and people, now shrinks at last, at the crisis of his highest duty, from the face of a woman, whom his Master could, if he had seen fit, have cut off in a moment. He fled; and, lacking their great guide, and the prime leader in this auspicious movement, the people became discouraged, and the impression made upon the king's mind rapidly cooled down, both relapsing into nearly their former state. Truly in this did Elijah show himself "a man of like passions as we are." — Kitto. SECOND VIEW. The removal from Jezreel into the wilderness should not, as is so often done, be looked on as properly a "flight," a lack of faith, courage, and firmness. He recognized in the threat of Jezebel a providential admonition, which, however dark and hard it might appear to him, he did not believe himself at liberty to resist, since no higher direction to remain had come to him. For him, the strong man, firm as a rock, heroic in temper, it was an infinitely more difficult and humiliating duty to give up to the anger of a godless, wicked woman, than to bid her defiance, and make trial of the Lord. He bowed beneath the inscrutable decree, as becomes a true servant of God; and so his going away was an act of faith no less than his appearing before the persecuting Ahab (18: 15 sq.).—Lange. To force martyrdom upon himself, of his own choice, without necessity, he did not consider a part of his calling, nor did he regard it a great and holy act, nor has this ever been the case with the prophets and apostles. In behalf of the truth and the glory of God's name, the prophet would have given up his life with joy; but at the present crisis this end would not have been attained through his death; it would have been a triumph for Jezebel. — Menken. 4. But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree and 1he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers. 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. 1 Num. 11:15. Jonah 4:3, 8. 4. He himself went a day's journey into the wilderness. Elijah did not feel himself safe till he was beyond the territory of Judah, for Ahab might demand him of Jehoshaphat (1 Kings 18: 10), with whom he was on terms of close alliance (1 Kings 22:4). He therefore proceeds southward into the desert, perhaps not yet with any particular place in view, but simply to be out of the reach of his enemies. - Cook. And sat down under a juniper tree. It is agreed now, on all hands, that the tree here mentioned (the rothem) is not the juniper, but a species of broom (Genista monosperma), called rethem by the Arabs, which abounds in the Sinaitic peninsula. It grows to such a size as to afford shade and protection, both in heat and storm, to travellers. Cook. It is the most longed-for and most welcome bush of the desert, abundant in beds of streams and valleys, where spots for camping are selected, and men sit down and sleep in order to be protected against wind and sun. Robinson, Pal. vol. i., p. 203. O Lord, take away my life. He who fled to save his life, now asks that he may die. He is now in the very depths of the Slough of Despond. I am not better than my fathers. That is to say, "I am a mere weak man, no better nor stronger than those who have gone before me, no more able to revolutionize the world than they." Cook. These words clearly reveal the great hopes Elijah had formed as to the result of his mission, and his terrible disappointment. - Spence. REASONS FOR ELIJAH'S DESPONDENCY. (1) Reaction after great excitement and strong emotions. (2) Exhaustion of physical and nervous energy. "Even the gigantic strength of Elijah underwent a terrible strain on Carmel," especially when followed by seventeen miles of running before Ahab's chariot. (3) Want of human sympathy. He felt himself to be utterly alone. (4) The smiting of conscience for having forsaken the post of responsibility. (5) Enforced inactivity. All went well so long as he was busy. "The man who can dare and do anything finds it specially hard to wait and to suffer. Similar temptation to despondency comes to those who are laid aside by illness, or removed from a happy sphere of service" (Rowland.). (6) He was off his guard, after his glorious and heroic work. "It has been observed of the holy men in Scripture, that their most signal failures took place in those points of character for which they were remarkable in excellence. Moses, the meekest of men, 'spake unadvisedly with his lips.' John, apostle of charity, sinned in intolerance; Peter, the brave, in cowardice. If there is anything for which Elijah is remarkable, it is superiority to human weakness. It was this man, so stern, so iron, so independent, that in his hour of trial gave way to a fit of petulance and querulous despondency" (Robertson). (7) Disappointed hopes. He looked for a great and permanent reformation. He saw, in the vision of his hopes, an enthusiastic people sweeping away every vestige of idolatry, and his native land prosperous and holy. And the vision had vanished "like the baseless fabric of a dream." The cup of success had been dashed from his lips just as he was about to quaff its heavenly nectar. P. II. First Cure for Discouragement, -- Physical Relief.-Vers. 5-8. 5. As he lay and slept. Refreshment and rest through sleep was his first need. "So he giveth his beloved sleep" (Ps. 127: 2). Then an angel touched him. God's angels are still "ministering spirits sent forth to minister for them who shall be heirs of salvation” (Heb. 1:14). The unseen spirits are not all evil, but more and mightier are the angels who have all through man's history been his helpers. 6. And behold, "Flitting, flitting, ever near thee, a cake baken on the coals (or embers). It is not implied that Elijah found a fire lighted and the cake on it, but only that he found one of the usual |