(b) But Ahab went farther. He contracted a marriage with Jezebel, the daughter of Ethbaal, king of Zidon. Such marriages were strictly forbidden by the Jewish law. The principle on which they were forbidden was wise and good, "Be not unequally yoked with unbelievers." They could only endanger the piety and the patriotism too of the one who contracted the marriage, and so God, in His wisdom and in His kindness, forbade them. But Ahab was not to be checked by any such divine prohibition. He could not allow any such scruples to interfere with a good match. But he had cause to repent of his choice.

(c) One evil step leads to another. Jezebel adhered to her own form of worship, Ahab joins her in this. He went and worshipped Baal-he became an open idolater -he threw off entirely the very semblance of the Jewish worship.

(d) But he did more-he introduced the worship into Samaria-he built a house or a temple for Baal in Samaria-he reared an altar to him, and made a grove. Baal was the fire-god. The Zidonians were worshippers of fire under the name of Baal. And we learn from what we here read that Ahab introduced this worship bodily into Israel. He set up a distinct and separate establishment for Baal. No king had gone so far as this, and so we read that Ahab "did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him." What we have said will shew how this was literally true. An idolatrous, abominable, and heathen worship, is boldly and openly set up in the very sight of Him who said-"Thou shalt have no other gods before me.

As a practical outcome of the prevailing impiety read verse 34, compared with Joshua vi. 26. If the king can disregard the divine commands, why should not his subjects do likewise? The example of the court is bearing its necessary fruits. A protest. Suddenly, and without any previous notice, Elijah bursts upon the scene. It had been hitherto plain sailing with Ahab. He had had his own way. He was flattering himself that what he and his courtiers would call the old superstition, was dead; but he soon finds his mistake; and from this time commenced the struggle which lasted during the whole of the reign, and which ends, as all such struggles must do, in the ruin and disgrace of Ahab and his house. Note Elijah's prediction, and compare James v. 17-18. It was a distinct challenge to Baal. It was no case of accident. The length of the drought was dependent on Elijah. He was the accredited messenger of Jehovah, and this was the sign; note, too, that it was a sign of judgment. It was a direct consequence of Ahab's sin. We shall see who triumphed.

Memory Exercise-Shorter Catechism 54.-Matthew xxiv. 35.
Subject to be proved-All God's Words are True.

Golden Text-"Heaven and earth shall pass away, but my words shall not pass away."-Matthew xxiv. 35.

NOTES. The certainty of all God's words. They cannot fail of coming to pass. See how certain they are. What can appear more fixed and enduring than the heavens and the earth; yet they shall pass away; but God's word is more enduring-it shall not pass away. Ahab thought that he could lightly set aside God's word; but he found that God's word was stronger than his. So is it with sinners still. But if God's threatenings all come true, so do His promises. Remember this one-"They that seek me early shall find me;" and so with many others.

Lesson 263.-January 15.

ELIJAH MIRACULOUSLY FED.-1 Kings xvii. 2-24.

I. Elijah at the Brook Cherith, (ver. 2-7.)-Notice first of all that no man lives to himself. Ahab's sin affects the whole nation. The innocent suffer as well as the guilty. But this is ever the case. The Lord visits the iniquity of the fathers upon the children. We might be inclined to murmur at this, and say, "The Lord's ways are not equal." But such is the law by which God governs the world, and we cannot successfully fight against it. Rather let us fall in with it as a most wise law, and fear to sin.

Elijah, who had by God's permission the weather in his own hands, cannot by ordinary means escape the consequences of the drought. But he was in the path of duty, and the Lord will provide. This is our consolation in all such difficulties, that we may safely leave ourselves in God's hands, provided we are certain that we are in the path of duty. "Speak unto the children of Israel that they go forward.” But how can they go forward into the raging sea? The Lord will open up a way in all such cases; only obey Him, and go forward. Now see how Elijah was provided for. The story is simple, and requires no explanation. Notice the secret of the whole-Elijah" did according unto the word of the Lord." He made no scruples -he started no objections. He did not ask, How can the ravens feed me? He had perfect confidence in his God. Here was faith triumphant. Even Moses failed to reach such a height as this, (compare Numbers xi. 21, 22.) But Elijah's faith had its reward. For read verse 6. "If the Lord is my helper, what need I fear?”

(Hebrew xiii. 6.)

II. Elijah at Zarephath, (ver. 8-24.) The drought is beginning to tell. The brooks are drying up. Elijah must have anxiously watched the brook growing smaller and smaller every day. But we do not read that his faith failed. He had been sent there by God, and he will continue until God tells him to leave. He can trust his future to the Lord. "Sufficient unto the day is the evil thereof." And at the proper time God interferes for His servant. Again He shews that He will provide for His own. Read the simple story, and notice these points:

(a) He was sent to Zarephath, a city of the Zidonians, (compare Luke iv. 25-26.) Ahab's marriage with the daughter of the king of Zidon was the first link in the chain that brought on the drought. Zidon shall afford shelter and provision to the Lord's servants. How strange do the ways of God sometimes appear! The very man who is looked upon as the cause of this sore calamity, and who is searched for far and wide, is living calmly and fearlessly in the cottage of a Zidonian widow. One would have thought that of all places Elijah would have avoided Zidon: the Lord commanded him. That was enough for him.

(b) He was sent to a widow-a widow in the very last stage of want, who had only one meal in her house. How can she provide for me? Elijah asks no such question. The Lord had said, "I have commanded a widow woman to sustain thee." God's command was law to Elijah. And the Lord did provide. (See verses 13-16.)

(c) "Be not forgetful to entertain strangers: for thereby some have entertained angels unawares," (Hebrews xiii. 2.) This poor widow found this to be true. For, (1) She was provided for and her son along with Elijah. She takes in the stranger, and she has the reward of the stranger's God. Jesus has taught us that He accepts as done to himself whatever we do for one of the least of His disciples, (Matthew xxv. 40.) He is a generous master, and will repay all such kindness a hundred-fold. Remember the cup of cold water, (Matthew x. 42.)

(2) She was not freed from the ordinary ills of life by the presence of Elijah. Her son took ill and died. But here also God had good in store for her. Her son was restored to life.

And so,

(3) She was brought to a knowledge of the truth, (ver. 24.) This was the greatest blessing of all. All the others were merely temporal. Want might come again. Her son would die. But no one could take her spiritual life from her. She had verily entertained an angel.

Notice, lastly, while, under the influence of a Zidonian queen, active measures were being taken to destroy the knowledge of the true God in Israel, that God was revealing Himself, through His servant, to a poor Zidonian widow.

Memory Exercise-Shorter Catechism 55.-Psalm xxxiv. 10.
Subject to be proved-The Lord Provides for His People.

Golden Text-"The young lions do lack and suffer hunger; but they that seek the Lord shall not want any good thing."- Psalm xxxiv. 10.

NOTES. This night's lesson is a full and clear commentary on this text; none better in all the Bible. Only notice the exact promise-" shall not lack any good thing." Many things God may see to be good for us, though we may not like them.

Medicine is often distasteful, though good for us. So, if we are truly seeking the Lord, we must not grumble at what He sends us. Sickness may be one of His good things. Loss of friends may be another. Poverty may be a blessing. All things will be good for those who love God, (Romans viii. 28.)

Lesson 264.- January 22.

OBADIAH.--1 Kings xviii. 1-16.

The notes on this lesson may be brief. Read the narrative carefully, and observe these things:

I. The severity of the famine. See verse 2, there was a sore famine in Samaria, and particularly ver. 5 and 6. At least all the cattle and beasts of burden had perished. A few animals belonging to the royal stables were still alive, but they were in danger of perishing, so much so that the king himself goes in quest of provender for them. Verily the way of transgressors is hard. Ahab had entered on a contest with the Lord God of Israel, and this is the result. He and all his kingdom are suffering the extremity of famine. Men say now that the weather is dependent on natural laws, and that God never interferes with these laws. To pray for good weather, philosophers tell us, is foolish. If we are to believe the Bible, the weather is absolutely in God's hands. This drought was sent directly by Him. He fixed its continuance, and in His time he gave the rain. This may be old-fashioned doctrine, but it is Bible doctrine; and we should hold by it until we get a surer philosophy.

II. Men will attribute their misfortunes to anything rather than to their own sins. Ahab must have been conscious, for he had a conscience when be allowed it to work, that the drought was the result of his own conduct. But he wilfully shut his eyes to this. He lays the whole blame of this national calamity upon Elijah. (See ver. 9, 10.) And he seeks to remove the calamity, not by repentance, but by hunting for the supposed author of it. He forgets that Elijah is a mere instrument in the hands of God, and that even if he found Elijah, and punished him, he would still have God to reckon with. Sin is a very blinding thing. It shuts the eyes of even intelligent men to the real sources of national misfortunes. He who acknowledges God in all things is, in the end, the wisest man, in regard both of the affairs of this life and of that which is to come.

III. There had been a violent persecution, (see ver. 4 and 13.) Jezebel was the active agent in this; and the persecution was directed against the prophets of the Lord. As Herod (Acts xii.) thought he would destroy the early Church by striking at the Apostles, so Jezebel thought that she would utterly root out the worship of Jehovah, if she could only cut off those fanatical prophets who were denouncing her idolatry, and trying to keep alive the worship of the true God. This has been the favourite method with persecutors in all ages. Our own history, especially in the covenanting times, furnishes many examples. To the outward eye the plan may appear, for a time, a success. Even Elijah, at one time, thought that his mission had been a failure, (chap. xix. 14;) but it was not so, (chap. xix. 18. (Compare Romans xi. 2-4.) God will never leave himself

without a witness.

IV. The darkest cloud has a silver lining. All was dark and gloomy in Israel. It was dangerous to be a worshipper of Jehovah. But even in the court there was one faithful found. Obadiah feared the Lord greatly. And he gave practical proof of this. (See ver. 4 and 13.) He was not afraid of the wrath of the queen. He used his high position to help the Lord's suffering servants. He did this at the risk of his own life; but he did it. Faith will carry one through fire and water. And it is interesting to notice that Ahab trusts him more than any of those who had weakly complied with the prevailing idolatry. When difficult and trying work is to be done, Ahab selects Obadiah, (ver. 5, 6.) So we read that in India, when any sudden emergency arose, it was customary to call out "Havelock and his saints," for they were always ready. "Whatever the world may say,' wrote a famous physician before his conversion, "the saints have the laugh on

their side; and if wishing would add me to their number, I would get enrolled to-morrow.' The righteous is bold as a lion. When the time came Elijah was prepared to beard Ahab himself. Even Obadiah was afraid of what might result from a meeting, (ver. 8-14.) But Elijah was acting under Divine command, and he has no fear. It was said of our own Knox that he feared the Lord, but he knew no other fear. So was it with Elijah. The fear of the Lord drove out all other fear, and he resolves to meet Ahab face to face.

Memory Exercise-Shorter Catechism 56.-Acts v. 29.

Subject to be Proved-God should be Promptly Obeyed.

Golden Text-" Then Peter and the other apostles answered and said, We ought to obey God rather than men."-Acts v. 29.

NOTES.-Two masters, which are we to obey? This question meets us daily, and in a thousand forms. God says-man says-what shall I do? There is only one safe answer,-Always, and in all circumstances, obey God. Here only safety lies. Obey man, who has a right to your obedience, in so far as obedience is right. "Children, obey your parents in the Lord." But if ever obedience to man involves disobedience to God, there must be no hesitation. Obey God rather than man.

Lesson 265.-January 29.

ELIJAH AT CARMEL.-1 Kings xviii. 17-46.

I. The Meeting, (ver. 17-20.)-Note Ahab's question to Elijah. He wished to lay the blame of all his calamities on Elijah, instead of on himself. Elijah soon sets him right, and shews him that his own sin and idolatry had produced all the evil. He had forsaken the Lord, and the Lord had forsaken him. So it ever is. Sin is the ruin of nations as well as of individuals. "The way of transgressors is hard." Elijah then orders the king to gather all the prophets of Baal to Mount Carmel,a mountain on the Mediterranean coast, at the western extremity of the plain of Esdraelon. Ahab at once obeys. When free from the influence of his idolatrous wife, he was quite willing to submit to Elijah. Note, evil companions are a great snare, and the more closely they are connected with us, the more dangerous are they. II. The Choice, (ver. 21-24.)—Elijah begins by rebuking the people for their indecision. They were halting between two opinions. He would have them decide one way or another. Indecision is ruinous. Many deceive themselves, as these Israelites did. They will not make up their minds. But this indecision is, in the end, the same as actual rejection of God. Decide now. Elijah proposes a test, whereby they may know who is God. In this test he gives every advantage to the worshippers of Baal. He selects a mountain where they were in the habit of worshipping. Baal was the god of fire, and so he makes an answer by fire the test. They could not complain. If Baal were really the fire-god, he would surely answer his followers. The people approved of the test. "It is well said," was their

remark.

III. The Tuo Sacrifices, (ver. 25-40.)—(a.) That of the worshippers of Baal. They could not refuse the test offered, and so they prepare the sacrifice. They then invoke Baal. Like the heathen, they thought they would be heard for their much speaking, and so they cried from morning until noon. Elijah, well knowing that no answer would come, then began to mock them, by telling them to cry aloud, for Baal, probably, was engaged in some other business, and could not hear them. This made them frantic, and they began to cut themselves with knives; but all in vain, there was no answer, and no one regarded them. Verily the gods of the Gentiles are dumb idols.

He

(b.) Elijah's Sacrifice. He begins by asking the people to come near. knew God would answer him, and he wishes the people to see that there is no trick, that he had no fire concealed about his person. "Come near" and examine carefully. He then repairs the altar of the Lord; and to put the possibility of trickery beyond doubt, he digs a trench, and fills it with water. The sacrifice and the wood

were saturated. Truth needs no concealment. The righteous are bold as a lion. Elijah was conscious of his power, because the Lord was on his side. He then engages in prayer-brief, earnest, and to the point. He appeals to God as the covenant keeping God-the God of Abraham, of Isaac, and of Jacob. He bases his petition on what God had done in the past. He prays God to vindicate himself, to answer, that the people may know that there is no God but one, and that their hearts may be turned back again. Note the result, (ver. 38,) and the effect on the people, (ver. 39.) Elijah seizes the opportunity of ridding the land of the false prophets, who are all slain in the very presence of Ahab, who offers no opposition. Note, from the whole narrative, the need of decision, and the power of prayer.

IV. The power of Prayer, (ver. 41-46.)—Elijah had vindicated the honour of his God, and he has now to remove the calamity which Ahab's sin had brought on. He assures Ahab that there is the sound of abundance of rain. But he must pray for it. God makes great promises, but yet He will be enquired of for the promised blessings; and it is just because we do not ask for them that we do not receive them. Note Elijah's earnestness. His was fervent prayer. His whole soul was in it. Nor is he disappointed at not receiving an immediate answer. Six times the servant looked from Carmel across the blue Mediterranean, but no speck of cloud appears. All is hard and dry. But at the seventh time, a tiny cloud is seen. Elijah knows he has prevailed, and he goes in peace. Whatsoever we shall ask the Father in Christ's name, believing, we shall receive. Do we believe this? But it is true.

Memory Exercise-Shorter Catechism 57.-Luke xi. 9.
Subject to be proved-We should Persevere in Prayer.

Golden Text-" And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you."-Luke xi. 9.

NOTES.-Three commands forming a rising series, Ask-seek-knock. If the first does not succeed, do not give up. Be more earnest, seek. Keep asking. If the seeking does not bring an answer, be more earnest still, knock. Refuse to go away until the blessing is vouchsafed. But a promise is attached to each-and the promise is very emphatic. In each case it is it shall, not it may, but it shall. Christ pledges His word for it. Hence the encouragement to pray without ceasing. Illustrate by reference to answers to prayer recorded in Scripture-Abraham for Sodom, Elijah as in the lesson, &c.

Lesson 266.-February 5.

THE STILL SMALL VOICE.-1 Kings xix. 1-21.

I. Elijah Turns Coward, (ver. 1-3.)-Ahab had offered no opposition to the slaughter of the priests 'of Baal. He comes home to Jezreel, and tells his wife all that had happened. She, evidently of a much stronger mind than her husband, threatens Elijah's life. She knew that if he remained in the land, the work of reformation would go on, and this leads her to make the threat. Únfortunately, Elijah was terrified, and fled. His faith failed him, and the opportunity of reforming Israel was lost for ever. The fear of man bringeth a snare. Elijah should have remained. He did not know that many of the Israelites still remained faithful. He thought he was alone, and fear overcame him. Note the direction he took; he went to Judah, where good Jehoshaphat was king; but to the extreme south point of it.

II. Elijah's Journey to Horeb, (ver. 4.8.)-Not deeming himself safe even in Beersheba, Elijah prepares to go farther south. Leaving his servant in Beersheba, he wandered into the wilderness, where, weary and sick of heart, he sat down and wished to die. Is this the same Elijah who, a few days before, had boldly confronted the whole priesthood of Baal, and had drawn fire down from heaven? See him now hiding under a juniper bush, and wishing for death. What makes the