was the largest opportunity for dishonest gains. An unbeliever once was travelling, with a large sum of money, in a wild and lonely country. He put up with a rough-looking man, and was afraid to go to sleep, till the man, reluctantly in the presence of a stranger, took down his Bible and proceeded to have family prayers. Then the unbeliever could rest in peace and sleep sweetly.

IV. ELIJAH AND AHAB,—THE TRUE CAUSE OF THE CALAMITY (vers. 17, 18). The tendency of the sinner to blame everybody but himself. Elijah showed Ahab the true cause of the calamity, and thus showed him the one true way of escape.

LESSON VI.

- AUG. 9.

THE PROPHETS OF BAAL.

I KINGS 18: 19-29.

GOLDEN TEXT. If the Lord be God, follow him; but if Baal, then follow him. — 1 KINGS 18: 21.

TIME.-B.C. 907.

Immediately after the last lesson.

PLACE. Mt. Carmel, on its eastern summit, overlooking the Mediterranean on the west, the plain of Esdraelon on the north, and Jezreel, Ahab's residence, on the east. The place was about 17 miles from Jezreel.

RULERS. — Ahab, king of Israel (11th year); Jehoshaphat, king of Judah (7th year). PRONUNCIATIONS. —Cär'měl; Esdrăē'lon; Jěz'rěěl or Jěz'réel.

INTRODUCTION.

In our last lesson we left Elijah and Ahab confronting one another, probably on the slopes of Carmel. Elijah had charged Ahab with being the cause of the famine because of his sins against God. He then challenged the king to a decisive trial between Baal and Jehovah, and a scene ensued upon Mount Carmel which has no parallel in the history of the world.

19. Now therefore send, and gather to me all Israel unto Mount Carmel, and the prophets of Baal four hundred and fifty, 2 and the prophets of the groves four hundred, which eat at Jezebel's table.

me.

I. The Challenge.

Vers. 19, 20. 19. Now therefore send, and gather to There is no passage of Scripture which exhibits more forcibly the ascendency that a prophet of the Lord, armed only with his spiritual powers, could, if he were firm and brave, exercise even over the most powerful and most unscrupulous of kings.- Cook. Unto Mount Carmel. Carmel is rather a ridge than a mountain, some twelve miles in length. Its western (or strictly N.N.W.) extremity is a bold headland some 600 feet in height, which dips almost directly into the waters of the Mediterranean. Its highest point, 1728 feet above the sea level, is about four miles from its eastern extremity, which, at an elevation of 1600 feet, rises like a wall from the great plain of Esdraelon. It is at this point, there can be no question, we are to place the scene of the burnt sacrifice. Not only does the Arab name which it bears - El Murahkah, "the Burning," or "Sacrifice"- afford striking witness to the identity, but the situation and surroundings adapt themselves with such wonderful precision to the requirements of the narrative as to leave no reasonable doubt in the mind. For (1) it is a sort of natural platform, or pulpit, raised 1000 feet above the adjoining plain, and therefore well calculated to afford a view of the proceedings, or at least of the descent of the holy fire, to spectators of all Israel. The flame would probably be seen by Jezebel in her palace at Jezreel. This eminence is visible from Nazareth, some twenty miles away. "There is not a more conspicuous spot on all Carmel than the abrupt, rocky height of El Murahkah, shooting up so suddenly on the east" (Van de Velde, i., pp. 322, 323). "The summit commands the last view of the sea behind and the first view of the great plain in front" (Stanley). (2) A sort of plateau near the summit- - the table-land where the

20. So Ahab sent unto all the children of Israel, and 1 gathered the prophets together unto Mount Carmel.

21. And Elijah came unto all the people, and said, 2 How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, 3 then follow him. And the people answered him not a word.

8 Josh. 24: 15.

altars were built, etc.- would accommodate a vast number of spectators (ver. 21). (3) There is a spring of water close at hand, less than 100 yards distant,- and a spring which is said to flow even in the driest seasons, which would supply the water of which we read in vers. 4, 33-35. (4) The sea, though not visible from the plateau itself, is seen from a point some 300 feet higher, a detail which accords admirably with the account of vers. 42-44 Pulpit Com. The prophets of Baal. Not persons who foretold the future, but declaimers, who uttered in wild frenzy their agitating thoughts and emotions. They were the teachers of the false religion, and those who performed the idolatrous rites of worship. Four hundred and fifty. It is likely that many of these priests, though attached to the temple at Samaria, were deputed to conduct the Baal-worship on various high places through the country, and that they did not all of them officiate in the temple at the capital. — Todd. Prophets of the groves. Rather, of Ashtoreth, the Phenician Venus (see Lesson II.). Which eat at Jezebel's table. Rather, "which eat from Jezebel's table." Oriental etiquette would not have allowed them to eat at the table of the queen, which was spread in the seraglio. - · Cook. I should think the words mean, that these four hundred prophets fed daily at a common table, in or near the temple of that idol which they served, and which was provided for at the expense of Jezebel. - Harmer's Observations.

20. So Ahab sent. He obeyed the prophet. Perhaps he thought that 450 would be more than a match for Elijah; or he dared not seem to be responsible to the people for the continuance of the famine, and hoped Elijah would bring the rain. And gathered the prophets. From the sequel it appears that the former only came. The latter, anticipating some evil, evaded the king's command.-J., F. and B.

II. The Decision to be Made. - Vers. 21, 22.

21. And Elijah came unto

all the people. He is concerned not so much with the king as the people of the Lord. His object was not "to prove that Ahab and not he had troubled Israel," but to prove that Jehovah and not Baal was God. - · Spence. How long halt ye? The word halt, here, does not denote lameness merely, as some commentators give it, but, in general, a wavering, vacillating motion. — Tayler Lewis. The figure refers to the unsteady gait of a man who turns first toward one thing and then toward another, uncertain what direction to take. Todd. Between two opinions. Whether to serve Jehovah or Baal, whether to yield to the popular influences favored by the king, or to obey their consciences and their God, and dare the murderous wrath of Jezebel.-P. Most of the people thought that Jehovah was God, and Baal was God too. No, said the prophet, this will not do. There are two opinions; they are two contradictory things. “I will build in my house," says one, “an altar for Jehovah here, and an altar for Baal there. I am of one opinion; I believe both to be God." "No," says Elijah, "they are two: you cannot unite them." Have I not many here who say, I am worldly, but I am religious too. May I not be a good churchman, or a right good dissenter, and be a man of the world too? Mark Antony yoked two lions to his chariot; but there are two lions no man ever yoked together yet, the Lion of the tribe of Judah and the lion of the pit. ILLUSTRATIONS OF HALTING BETWEEN TWO OPINIONS. Assenting to the truths of religion among Christians, and professing to doubt them among skeptics. Feeling sorrow for sin and asking mercy, and then deliberately running into temptation. Professing to have our treasure in heaven, and making earthly gain a leading object in life. Saying we are only pilgrims and sojourners, and yet acting and caring as if this world was our home. Avowing that we carry the cross of Christ, and yet trying to escape it. Fancying that we aim above all to do right, and yet often acting only so as to be thought right. From time to time startled from the sleep of indifference to cry out, "What must I do to be saved?" and then, unwilling to make any effort, sinking back into slumber. Newman Hall. If the Lord (Jehovah, the God of Israel) be God, follow him. Think the matter over, and make up your mind in view of the evidence, and then follow your convictions.

Spurgeon.

REASONS WHY THEY SHOULD FOLLOW GOD. (1) It was right; that alone was enough. But God counteracted the influence of temptation and aided their weakness by other reasons.

22. Then said Elijah unto the people, 1I, even I only, remain a prophet of the LORD; 2 but Baal's prophets are four hundred and fifty men.

23. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under:

24. And call ye on the name of your gods, and I will call on the name of the LORD and the God that 3 answereth by fire, let him be God. And all the people answered and said, It is well spoken.

2 Ver. 19.

1 1 Kings 19: 10, 14.

3 Ver. 38. 1 Chron. 21: 26.

(2) God was holy; wise, good, and great, and therefore worthy of being obeyed. (3) Gratitude for God's many mercies in the past. (4) God was far mightier than Baal, and could and would punish those who turned from him to idols. (5) God would bless and prosper those who followed him.-P. But if Baal, then follow him. If, on looking honestly at the subject, Baal proves to be the true God, then of course worship and obey

him.

REASONS WHY THEY WERE TEMPTED TO FOLLOW BAAL. (1) It was fashionable. The king, the court, the rich and honored, all worshipped Baal. (2) To follow Baal was the way to place, and honor, and worldly success. (3) It was dangerous not to follow him. The godly were persecuted and slain. (4) It took away the restraints of conscience and the strict law of God. (5) They could indulge in all lawless pleasures not only freely, but as pleasing to the idol they worshipped. - P.

22. I only, remain a prophet of the Lord; etc. Obadiah had saved a hundred prophets (see ver. 4), and Micaiah, the son of Imlah, who prophesied later in Ahab's reign (1 Kings 22:8), was alive. But Elijah means, "I only remain in the exercise of the office of a prophet." The others had been forced to fly and hide themselves in dens and caves of the earth; their voices were silenced; they had not ventured to come to Carmel. Cook. A true rendering brings out the sense very clearly: I still remain a prophet of the Lord, though standing alone by myself, whilst Baal's prophets are four hundred and fifty men. He simply puts his single self in contrast with their number. — Tayler Lewis. Baal's prophets... four hundred and fifty men. On one side the king and people, with the prophets of Baal, in their white robes and peaked turbans. On the other, supported only by his single attendant, stood the solitary prophet of Jehovah, his rough sheep. skin mantle over his shoulders. - Geikie.

"On Carmel's crown now swarms a countless throng,

With one brave soul to stand for God 'gainst millions in the wrong."

- Taylor.

Let

III. The Test of the True God.-Vers. 23, 24. 23. Let them therefore give us two bullocks. Elijah appeals to the ordeal of sacrifice because it was a rite common to all religions, and divinely instituted at first as the great symbol of expiation. Other nations had kept its form, and something of the religious awe attached to the rite, although its true meaning had been almost universally lost. Tayler Lewis. The Baalites furnished the victims for both sacrifices, because they had the bullocks and Elijah had none. them choose. Elijah gives his opponents every advantage, -the choice of victim, and the first turn in the trial.- Todd. And cut it in pieces. The expression is too strong; it means no more than the word used below, and which is properly rendered dress it, that is, divide and arrange the limbs for the sacrifice. Tayler Lewis. And put no fire under. There could be no trickery on their part, for (1) Elijah was watching; (2) the people were in no mood to be trifled with now, in the height of the famine; (3) the prophets of Baal were called on unexpectedly and were away from their temple, so that they could not prearrange anything. So the magicians of Pharaoh failed in their attempts to imitate the miracles of Moses the first time they had no previous notice of the miracle and its nature. - P.

--

24. Call ye on the name of your gods. Elijah is still speaking to the people, who had been worshipping Baal. Their prayers were to be largely through the priests of Baal. And the God that answereth by fire, let him be God. Only a miracle could settle the question. Anything that human power could do would be no proof of divine power. There must be a test by something which only divine power could accomplish. And there was special fitness in this sign.

25. And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of 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.

1 Ps. 1155. Jer. 10:5. 1 Cor. 8:4; 12: 2.

I. AS TO BAAL. (1) Baal claimed to be the Sun-god and Lord of the elements and forces of nature, and therefore, if this was true, he of all idols could send fire from heaven. (2) They were to make the attempt in the full power of the noontide rays. (3) If he could work this miracle then he was able to bring rain, and the famine continued from no want of power on his part. (4) The coming down of fire from heaven to consume the sacrifice was regarded as the token of the acceptance of the sacrifice.

II. AS TO JEHOVAH. (1) Jehovah claimed to be the Creator of heaven and earth. (2) Fire is the best symbol of spiritual existence; visible, and yet not material; near, and yet unapproachable. (3) It is warming and cheering. (4) It is the enlightener of the world. (5) It is pure. (6) It consumes, as God consumes evil. (7) Hence God had, in Israel's past history, identified himself with this token (Lev. 9: 24; 1 Chron. 21: 26; 2 Chron. 7:1). In later ages fire was the symbol of the Holy Spirit's work and power, as or Pentecost (see Acts 2:1-3; Deut. 4: 24; Matt. 3: 11; Mal. 3: 2; Ex. 13: 21; John 1:9). -P. It is well spoken. The people were satisfied with the fairness of the proposal. Something like this must ever be the test of true religion. The God that answers by the fire of the Holy Spirit, that purifies the heart, that consumes sin, that brings light to the mind, that inspires the soul with life, that cheers and warms hearts, this, and this only, isthe true God. Any religion that fails in these is not the true religion for man. — P.

IV. The Attempt Made to Apply the Test to Baal. 25. And Elijah said unto the prophets. Having gained the assent of the people, for whose verdict he and the Baal prophets were now contending, and who were, consequently, entitled to be consulted as to the sign which would satisfy them, he turns to the band of 400 prophets, who, probably in all the bravery of their sacrificial vestments (2 Kings 10: 22), occupied a separate position on the hill top, between the king and the people, and repeats his proposal to them. Pulpit Com.

26. And they took the bullock. They could not honorably retire from the contest. And called on the name of Baal from morning even until noon. The contest began early in the morning, and lasted till evening. Almost the whole of the time was consumed by the priests of Baal. Todd. O Baal, hear us. This was not the substance of their prayer, but their prayer itself. They repeated it endlessly, as is the custom in heathen worship (Matt. 6:7; Acts 19: 34).- Todd. It has a parallel in the conduct of the Greeks of Ephesus (Acts 19: 34). But we are not to suppose that no other words were uttered but these. "O Baal, hear us" probably floated on the air as the refrain of a long and varied hymn of supplication. Cook. In a drama of Eschylus, entitled Perse, line 667, the chorus of Persian elders call upon Balen very much as here they invoke Baal: “ Baalin, ancient Baalin, come, oh, come." It was in the great distress at the battle of Salamis, very much as Jezebel's prophets are distressed here. Tayler Lewis. And they leaped upon the altar. 'Leaped' is the same word as that translated "halt" in ver. 21. It is descriptive of what actually occurred, i.e., of the reeling, swaying, bacchantic dance of the priests, which was probably not unlike that of the dancing dervishes or the Indian devil-worshippers of our own time. Cook. Upon (or near, i.e., around) the altar.

27. Elijah mocked them. Elijah looked on quietly and patiently until noon, and then, for the people's sake, began to make suggestions. If these were sarcastic, keen, taunting, the occasion justified him. The people needed to see the facts in this strong light. "Cry louder," said Elijah, "for Baal is doubtless a god, and you will make him hear by and by."- Cowles. It is one of those specimens of irony which sometimes surprise us in the Bible, but are found, on close examination, to be one of the best modes of expressing certain kinds of human folly and madness. Nothing else can so truly set them before the mind.

28. And they cried aloud, and

cut themselves after their manner with

knives and lancets, till the blood gushed out upon them.

29. And it came to pass, when midday was past, 2 and they prophesied until the time of the offering of the evening sacrifice, that there was 3 neither voice, nor any to answer, nor any that regarded.

It was not the intention of Elijah to anger them, but to express the vast difference between their impure god and the holy Jehovah, who "never slumbers nor sleeps," with whom there is "no variableness, neither shadow of turning"; whom the government of the cosmical hosts can never weary, or the minutest particular providences, with all their infinite variety, ever perplex. - Tayler Lewis. Cry aloud: for he is a god. The force of this expression seems to be, "Cry on, only cry louder, and then you will make him hear; for surely he is a god; surely you are not mistaken in so regarding him; he is not a mere name, a nonentity; he is only a little slow to be moved, a little inattentive; but importune him more earnestly, and he will hearken." The object of the irony is twofold, -to stimulate the priests to greater exertions, and so make their failure more complete, and to suggest to the people that such failure will prove absolutely that Baal is no god. - Cook. Either he is talking. That is, to himself; wrapt in deep meditation; in a reverie; or speaking to other gods in council, and so unable to hear the prayers of earth. Or he is pursuing. Would be best rendered, he is taking a recess. — - Lewis.

28. And they cried aloud. Elijah's scorn rouses the Baal-priests to greater exertions. Louder and louder grow their cries, wilder (probably) and more rapid their dance, more frantic their gesticulations. At length, when the frenzy has reached its height, knives are drawn from their sheaths, lances are upraised, and the blood spirts forth from hundreds of self-inflicted wounds, while an ecstasy of enthusiasm seizes many, and they pour forth incoherent phrases, or perhaps an unintelligible jargon, which is believed to come from divine inspiration, and constitutes one of their modes of prophecy. - Cook. Self-torture, and the shedding of one's own blood, have ever been strangely connected with some idea of propitiating the divine favor.- Lewis.

29. And they prophesied. That is, they continued this service, with these wild, frantic exertions and utterances. Until the time of the . . . evening sacrifice. The ninth hour of the day, or about three o'clock. Nor any to answer, nor any that regarded. They were praying to an idol, and no real answer could come. So sinners will appeal in vain to their idols for help. A time is coming that will test every one's faith. Those who have made an idol of sin and worldly pleasure, will look in vain for deliverance when sorrow comes, or sickness; when death draws near, when eternity is at hand, — infidelity, profligates, the gay world, frivolous companions, wealth badly got, or badly hoarded, all will be silent to the appeal of despair. "There was neither voice, nor any to answer, nor any that regarded." — Newman Hall in S. S. Times.

LIBRARY REFERENCES.

For Mount Carmel, see Thompson's Land and the Book; Tristram's Travels in Palestine, p. 116; on the wild dancing like that of the Baalites, as prevalent in Egypt, see Wilkinson's Ancient Egyptians, vol. ii., p. 340; on its occurrence in Syria, in the worship of the Sun-God, see Döllinger, Jew and Gentile, vol. i., p. 431. Joseph Cook's Monday Lectures, Transcendentalism, "The Solar Book"; Sermons, on ver. 21, by D. L. Moody, A. Nettleton, N. W. Taylor, C. Spurgeon, A. Barnes, Pres. Edwards, W. Nevins, W. J. Armstrong.

1.

PRACTICAL.

The power of faith. Faith here was exercised in spite of power, of numbers, of difficulty. Hall.

·-

2. The power of God in his children, -Ahab quails before Elijah, the king of a mighty nation before a lone prophet.

3. Every one must face the question of choosing between God and the world.

4. Indecision in questions of such momentous import is stupidity or folly.

5. We should weigh the question well as to whom we should serve, and act as our judgment approves.

6. The absurdity of halting between two such opinions. Methinks even the devil himself must laugh such a man to scorn. Spurgeon.

7. Necessity of right opinions. Elijah says, "I know you are not decided in opinion, because you are not decided in practice." — Spurgeon.