1 Kings 18:1–46

At the beginning of the years of drought the Lord had said to Elijah, "Depart from here and hide yourself;" now the word is, "Go, show yourself." There is a time to hide ourselves and a time to show ourselves; a time to proclaim the word of the Lord from the housetops, and a time to go "apart into a desert place and rest a while." A time to pass through the land "as unknown," and a time to mingle with the crowd "as well known" (2 Cor. 6:9). Such changes are the common lot of all true servants of the Lord.

A third time the word of the Lord comes to Elijah (v. 1; 1 Kings 17:2, 8); a third time Elijah obeys. Obedience marks the career of this man of God. May it mark us too! Only one time does Elijah go where his own heart directs him (1 Kings 19:3), and the thread of his career is interrupted.

Elijah obeys without arguing. His obedience comes from complete confidence in God, His authority, His power, and His goodness. Every disobedient act of a Christian shows a lack of appreciation of what God is.

In the eyes of the king, Elijah was an outlaw and a troubler of Israel. By human reason, showing himself to the king would be plain madness. Could not God bring rain upon the earth without exposing His servant to the anger of the king? No doubt He could, but this would not at all meet the circumstances of the case. God held the rain back at the word of Elijah in the presence of the king. So the coming of the rain must also depend on God's prophet acting in the presence of the king. Suppose the rain had returned without Elijah's public testimony. People would at once have written him off as a false prophet and a boaster. Worse still, the prophets of Baal would have credited the deliverance to their idol.

A parenthesis interrupts the narrative, running from the middle of verse 2 to the end of verse 6. Its object is to bring Obadiah and his position to our notice. The curtain is lifted, so to speak. It shows us first the sufferings of Samaria through the famine, and then the steps Ahab took to save some of his cattle if he could.

Israel had sinned, and Israel had to feel the rod of the Lord's righteous anger. What a humbling picture of God's ancient people, to see their king going out to look for grass! What a contrast between all this and the rich abundance and glory of Solomon's day! But God had been grossly dishonoured, and His truth rejected... Baal's altar had replaced the altar of God. So the heaven above was iron, and the earth beneath brass. The physical state of things was simply the expression of Israel's hardness of heart and low moral condition.

For three and a half years neither rain nor dew has fallen, and the famine is severe in the land. King and people are proving that it is "an evil thing and bitter" to forsake the Lord God and worship idols. But what of the king? Has this severe calamity softened his heart and brought him to repentance before the Lord? His thoughts are taken up with his horses and mules rather than his starving people; and far from seeking God he is merely seeking grass.

"The famine was severe in Samaria. And Ahab called Obadiah, who was over the household" — who, strange to say, "feared the LORD" — feared Him "greatly." The ways of the Lord are wonderful, and we are so little ready for them. The last place in this world where we would have looked for a servant of the Lord would have been the house of Ahab. Yet so it was. Do we not do well to enlarge our thoughts? We should take in the wonderful ways of God's wisdom, as well as of His goodness. God had a purpose there.

We might think badly of the man who was over Ahab's house, because he served such a master. So, as if to guard our minds, the Holy Spirit is careful to tell us: "Now Obadiah feared the LORD GREATLY." We may well, then, pause before we pass judgment on him... And the first act recorded of Obadiah is this: "when Jezebel cut off the prophets of the LORD, Obadiah took a hundred prophets and hid them by fifties in a cave and fed them with bread and water." It was a noble deed. Had Jezebel learned of it, it might have cost him his life.

"Obadiah feared the Lord greatly" (v. 3). This might seem enough for a faithful walk, for "The fear of the Lord is the beginning of wisdom" (Prov. 9:10). But we are also told: "Fear the Lord, and turn away from evil" (Prov. 3:7). And again: "The fear of the Lord is hatred of evil" (Prov. 8:13). One may fear the Lord greatly, and yet dishonour Him by being joined to the world that rejects Him.

Only — for there is an "only" — Obadiah was dependent on Ahab, and that was evil. If Ahab was his lord, how could he refuse his master's orders? And how could his life show the very opposite of what his faith taught him?

Obadiah, the governor of Ahab's house, feared the Lord in the secret of his own spirit. But he was planted in a thoroughly unholy atmosphere... This hindered his service and testimony. He did what he did for the Lord in secret. He was afraid to act openly and firmly. Yet he did quite enough to show what he would have done in better soil... It was a most precious sign of a heart devoted to the Lord — a wonderful triumph of divine principle over the most unfavourable circumstances.

It is true that he tells Elijah about it himself, and speaks of his worthy service to the prophets. But without God's own true testimony about him, we might have thought it impossible. How could a man who "feared the Lord greatly" hold such a post in the house of a king who had abandoned God for idols? ... Obadiah is a picture of that large group who are truly Christians, yet hold positions of ease and influence in the world. They fool themselves that they can use their position to help the people of God.

It would be better to have Obadiah's care for God's people and his obedience to His word through the prophet, than to find fault with the servant rashly. Let us admire the grace that could keep the man in such a king's palace, just as it did Daniel when he was made "ruler over the whole province of Babylon."

In a further aside, the Spirit of God describes Obadiah and the service he had given to a hundred of the Lord's prophets. They were in great danger, for Jezebel, in her zeal for idols, was seeking their destruction. Why is this account given? Clearly so that we might know that he was really a servant of the Lord — one who worshipped the Lord, as his very name means. It is true that he tells the fact to Elijah himself, and speaks of his service to the prophets. But without God's own true testimony about him, we might have thought it impossible for a man who "feared the LORD greatly" to hold such a post in the house of a king who had turned away from God to idols.

Obadiah held a high position with Ahab, and he feared the Lord greatly. He belonged to the faithful remnant who did not bow the knee to Baal (1 Kings 19:18). He must have had severe tests of faith and much courage. Hiding the Lord's prophets showed faith and devotion. Jezebel, the wicked idolatrous woman, used the civil power to kill off the true prophets. Her aim was to wipe out completely the men of God who stood for the truth. Revelation 2:20 mentions her again. There she stands for Rome, the harlot, and her spiritual fornication and idolatry. Rome, like Jezebel, has persecuted the Lord's servants and killed them (Rev. 18:24).

Ahab called Obadiah, who was over his household — and this man, remarkably, "feared the LORD," feared Him "greatly." So wonderful are the ways of the Lord, and so little are we prepared for them. The last place in this world where we would have looked for a servant of the Lord would have been the house of Ahab. Yet so it was… We are in danger of forgetting what is not before our eyes. We are in danger of failing to identify ourselves with what God is doing outside what I have no doubt is the more honourable path. It was a poor place for a servant of the Lord to be, in the house of Ahab. Yet it was a great honour too, for God gave him to feed these prophets by fifty in a cave, right in the face of Jezebel.

Elijah was wholly taken up with his own faithfulness to God, and so he could not take account of what was not hidden from the eye of God. Obadiah, and the hundred prophets of the Lord whom he had delivered from the hand of Jezebel, were not men of the same stamp as Elijah. They did not have the same zeal for God, nor the same energy in testimony. Still, they were not to be counted among those who had thrown down the Lord's altars.

Obadiah would befriend the prophets of the Lord. But he was not willing to leave Ahab's palace to share the cave with them (1 Kings 18:4). Moses did the opposite. He refused to be called the son of Pharaoh's daughter, and he threw in his lot once and for all with the people of God in their poverty and the contempt they suffered (Heb. 11:23-27).

Then Obadiah pleads his good deeds. Had not Elijah heard of his kindness in the past to the prophets of the Lord? But it was not a question of bad deeds or good deeds. All of Obadiah's trouble came from the false position he was in. He was a man of the unequal yoke.

Israel had sinned, and Israel must feel the rod of the Lord's righteous anger. What a humbling picture of God's ancient people, to see their king going out to look for grass! What a contrast between all this and the rich abundance and glory of Solomon's day! But God had been deeply dishonoured, and His truth rejected... so the sky above turned to iron, and the ground beneath to brass. The state of the land was the expression of Israel's hardness of heart and low moral condition.

There is not a hint that Ahab cared for the suffering people, but he was troubled in case he should lose his horses and mules. So he arranged that he would go in one direction, and Obadiah in another, and find grass somewhere, if possible. The situation was serious indeed when the king himself took up the foraging!

There is not one word about God in Ahab's directions to his servants. He says nothing about the sin that had brought God's heavy displeasure and judgment on the land. No; the word is, "Go through the land to all the springs of water and to all the valleys." Such was Ahab's thought, his poor grovelling thought. His heart did not turn, in true humility, to the Lord. He did not cry to Him in the hour of his need. So his word is, "Perhaps we may find grass." God is shut out, and self is the all-engrossing object. As long as he could find grass, he did not care about finding God.

He could have enjoyed himself among Jezebel's idolatrous prophets, if the horrors of famine had not driven him out: and then, instead of searching out the cause of the famine, in true self-judgment and humility, and seeking pardon and restoration from the hand of God, he goes out, in impenitent selfishness, to look for grass.

Ahab gave orders to Obadiah to search the land for springs of water or brooks that might still be running. The aim was to keep the horses and mules alive. He was more concerned for the horses and mules than for the people. They were a source of income for him.

The land was no doubt full of stricken hearts; mothers not knowing how to feed their children; and everyone in despair. What precious words of comfort he should have been able to bring them from the heart of God! Instead, he was searching the land for food for animals to preserve the royal stables... Sorry words from the lips of Israel's king; paltry work for a God-fearing man to take on!

Obadiah takes his orders from the apostate king. Elijah takes his directions from the Lord and moves and acts according to the Lord's commands. Obadiah, though he may indeed fear the Lord, is not used in the Lord's service, and gets no directions from the Lord. Ahab is his master, Ahab is the one he has to serve, and from Ahab he takes his directions. So in this time of natural disaster he fritters his time away in the trivial work of seeking grass for his master's beasts.

One wonders how a man like Obadiah (worshipper of the Lord) came to hold office under such a lost idolater as Ahab. But there were "saints" in Nero's palace, and an apostle thought their greetings worth mentioning. Godliness, as someone has neatly said, "is a hardy plant, that can live among the frosts of persecution and the relaxing warmth of a corrupt court, and not merely in the greenhouse of a godly family."

Obadiah was out on a mission perfectly in keeping with the place he had come from, and with the person who had sent him; and so was Elijah. The first was looking for grass, if he could find it. His final aim was to keep Ahab's horses and mules alive. The second came to announce the Lord's certain purpose about rain. His final aim was to bring the nation back to its early faith and devotedness.

There is not a hint that Ahab cared for the suffering people, but he was worried about losing his horses and mules. So he arranged to go one way and send Obadiah the other, to find grass somewhere if they could. Things were serious indeed when the king himself had to go out searching for animal food!

There is not so much as a word about God in Ahab's directions to his servants — not a syllable about the sin that had brought God's heavy displeasure and judgement down on the land. No; the word is, "Go to all the springs of water and to all the valleys." Such was Ahab's thought, his poor grovelling thought. His heart did not turn, in true humility, to Jehovah. He did not cry to Him in his hour of need. So his word is, "Perhaps we may find grass." God is shut out, and self is the one object that fills his mind. As long as he could find grass, he did not care about finding God.

Obadiah takes his orders from the king who has turned away from God. Elijah takes his directions from the Lord, and moves and acts according to the Lord's commands. Obadiah may indeed fear the Lord, but he is not used in the Lord's service, and he gets no directions from the Lord. Ahab is his master, Ahab is the one he must serve, and from Ahab he takes his directions. So in this time of disaster he wastes his time on the trivial work of looking for grass for his master's animals.

When Obadiah crossed Elijah's path, he was not busy with God's business. No doubt the land was full of broken hearts — mothers who did not know how to feed their children, and everyone in despair. What precious words of comfort he could have brought them from the heart of God! Instead, he was searching the land for animal food to keep the king's horses alive!

Even if he "greatly fears the Lord," a believer who is tied to the world, or dependent on it, acts by its principles. The Word calls this "the elements of the world." Such a believer will first of all be blind to this: God's judgment on man is absolute and final, and the wrath of God is already revealed from heaven against him. Second, he will try to improve the condition of the man who lies under that judgment. Those dear children of God who, like Obadiah, "divide the land" with Ahab to look for water and grass show the principles of the wicked king in their walk, and cannot avoid taking the responsibility for it on themselves.

Obadiah was out on a mission that matched the place he had come from and the person who had sent him; and so was Elijah. Obadiah's immediate object was grass — if he could find any. His ultimate object was to save Ahab's horses and mules. Elijah's immediate object was to announce Jehovah's certain purpose about rain. His ultimate object was to bring the nation back to its early faith and devotion.

Should "the mules and horses" of a godless world take up the thoughts and energies of the Christian, instead of the interests of the Church of God? No, it should not be so. The Christian should have a nobler aim in view — a higher and more heavenly sphere in which to use his energies. God, and not Ahab, demands and deserves our devotion.

Obadiah takes his orders from the apostate king. Elijah takes his directions from the Lord and moves and acts according to the commands of the Lord. Obadiah, though he may indeed fear the Lord, is not used in the service of the Lord, and gets no directions from the Lord. Ahab is his master, Ahab he has to serve, and from Ahab he takes his directions. So in this time of natural disaster he wastes his time on the trivial work of looking for grass for his master's animals.

Although the one was a high government official and the other a humble villager, Obadiah trembled before Elijah. He fell on his face and said, "Is it you, my lord Elijah?" Fellowship with God and obedience to His will give moral dignity to anyone... Obadiah lacked this. With all his honours and high salary, he felt that the man who stood before him in rough clothing was his superior. Otherwise, why would he address Elijah as "my lord"?

He had a higher regard for Elijah than Ahab did — in fact a too exaggerated regard, for Elijah was not his lord. Still, he knew that Elijah was a true prophet of God. Obadiah was trying to serve two masters: he knew he ought to serve the Lord, but Elijah considered Ahab to be Obadiah's master.

Obadiah knew the prophet. As if troubled at the meeting, he fell on his face. He showed no sign of gladness at seeing the Lord's faithful messenger — a man who also feared the Lord greatly and proved it by holy obedience. Fear seems to have taken hold of his soul instead, as if he expected a warning or a rebuke. Elijah, too, showed no pleasure in meeting one who had not bowed his knees to the idol Baal. Was this because Obadiah's company, and his failure to separate himself from the world, had destroyed his testimony?

Perhaps the awe-inspiring solemnity of Elijah's appearance and manner caused all this. Still, the thought forces itself on you: there ought to have been more holy openness between two servants of the Lord. Elijah too seems to keep this distance. "I am," he said; "go, tell your lord, Behold, Elijah is here." Elijah felt he was the keeper of the Lord's secret — a secret this fellow servant of God knew nothing about.

He feared the Lord greatly, yet despite this he was in the service of Ahab's house and did not testify against its evil. He did not bear the reproach of Christ. He was not like Elijah, pursued and chased from country to country. He did not know what it was to be fed by the ravens or by the widow; that is to say, he lived little by faith, and knew little of the ways of God. He lived at ease in the world. Ahab was his lord. But who was Elijah's? The Lord. Oh, what a difference! Obadiah knew the good things of the earth; Elijah, the good things of heaven.

He feared the Lord, but was too timid to confess Him. He sympathised with the hunted prophets, but lacked the faith to identify himself with them in their sufferings. His kindness will no doubt be rewarded in the day of Christ. But God would have been better pleased if he had stood with His servants, instead of being content to support them from a distance.

There was certainly no warmth in Elijah's greeting, but rather coldness and reserve. He simply answered Obadiah's question with a yes, and commanded him to go and tell his lord that the prophet had come. The Spirit of God gave him the words, and so he said of Ahab to Obadiah, "your lord," on purpose. What sharper rebuke could there be? The mismatch is obvious once you remember this: the Lord's prophet was outlawed and hunted with open, determined hatred, while Obadiah enjoyed the confidence and favour of the persecutor.

Obadiah may live in the palaces of kings, and Elijah in the lonely places of the earth, the companion of the widow and the fatherless. Even so, Obadiah knows perfectly well that Elijah is the greater man. The high positions of this world may carry earthly honours with them, but they cannot give spiritual dignity. Elijah will not even admit that Obadiah is a servant of the Lord. To him he is only a servant of the wicked king.

He had a higher regard for Elijah than Ahab did — in fact, too exaggerated a regard, for Elijah was not his lord... Obadiah was trying to serve two masters, because he knew he ought to serve the Lord, but Elijah considered that Ahab was Obadiah's master.

And how could he? Ahab's house was not the place to gain entrance into God's counsels. Obadiah was out on an errand that perfectly matched the place he had come from and the person who sent him — and so was Elijah. Obadiah's immediate object was grass, if he could find any, and his ultimate object was keeping Ahab's horses and mules alive. Elijah's immediate object was to announce God's certain purpose about rain, and his ultimate object was bringing the nation back to its early faith and devotion.

True, he was serving his master. But should Ahab have been his master? I think not. His service to Ahab did not come from communion with God. True, it did not rob him of his name and character as one who feared the Lord greatly; the Holy Spirit has graciously recorded that about him. But it was a miserable thing for someone who feared the Lord greatly to own the worst of Israel's kings — kings who had abandoned God — as his master. Elijah would not own Ahab as his master, though he was bound to own him as his king.

"Go, tell your lord, 'Behold, Elijah is here.'" — that is the prophet's word. Elijah, as we have seen, was used to this word; he often heard a "Go," and he would go. "Go," he himself had said to the poor widow of Sidon, who then went and did according to the word of Elijah. With both of them this came from faith, which always obeys. But where is Obadiah's faith? A believer may fear the Lord greatly and still have an unbelieving heart... When it came to obeying Ahab, Obadiah raised no objection; but when it came to obeying God, he found objections to His word as the prophet presented it.

This unholy association does more than keep Obadiah living in fear of the king; it destroys his confidence in God. He recognises that the Spirit of the Lord will protect Elijah from the king's revenge, but for himself he has no faith to count on God's protection. A false position and an uneasy conscience have robbed him of all confidence in the Lord.

Elijah coldly replies, "Go, tell your lord, 'Behold, Elijah is here.'" He says, You go back to your lord. You have never sided with me. There is unmistakably a reserve, a coolness on Elijah's part. Was he right or wrong? Well, grace is a wonderful thing; but Elijah sensed that Obadiah ought to have come out boldly before now... I think some of us will be sorry later on that we have not been more wholehearted for the Lord than we have been.

The Spirit of God gave Elijah the words of this command. So he said of Ahab to Obadiah, "your lord," and he meant it. What sharper rebuke could anyone give? What business had a man who feared the Lord from his youth in the house of such a king? That king had abandoned God and become His open enemy.

He had a higher regard for Elijah than Ahab did — in fact a too exaggerated regard, for Elijah was not his lord. Still, he knew that Elijah was a true prophet of God. Elijah told him, "Go, tell your master that Elijah is here." Obadiah was trying to serve two masters, for he knew he ought to serve the Lord, but Elijah considered that Ahab was Obadiah's master.

Obadiah's reply (vv. 9-14) shows us the state of his soul. His inconsistent walk had cost him his confidence in God and given him a bad conscience at the same time. So fear grips him — fear of what would follow if he delivered Elijah's simple message. Three times over he says he is afraid Ahab will certainly kill him. So he begged Elijah to excuse him from such a dangerous errand... First, though, he asks how he has sinned, that Elijah should try to deliver him into Ahab's hands to be killed. Surely a strange question, coming from the governor of the king's house. Did he fear that everyone would now link him with Elijah, the Lord's prophet?

It is very humbling to read all this eloquence, whose only aim was to keep himself safe... In other words, self, and self alone, was the burden of his speech... That he feared the Lord, we know on the authority of the Holy Spirit; but he seems to have feared Ahab even more. The secret of it all was this: he was in a false position, and so had a divided heart. Nothing drains the soul like trying to reconcile the service of God with the service of the world.

Obadiah did not object when it came to obeying Ahab. But when it came to obeying God, he found objections to His word spoken by the prophet... A man who can fit himself into Ahab's plans for finding food and avoiding death cannot rely on the Lord and trust Him with his life. How many souls are in this situation! When the word of God asks for simple obedience from them, they quickly find fault with it... And this is also why such souls are never set free. They are afraid — afraid of the world's opinion, afraid of difficulties, afraid of death: "He will kill me."

Could the news of Elijah's coming bring anything but joy to one who was faithful? Think of the seven thousand who had not bowed the knee to Baal. How they must have rejoiced at this news: "Behold, Elijah!" For them it meant the end of long suffering and the sure hope of better times. But it could not be so for Obadiah. He was too entangled with the world to rejoice at seeing its yoke broken.

Was it wrong of Obadiah to wish not to throw away his life needlessly? Did not the Lord Jesus say to His disciples, "When they persecute you in one town, flee to the next"? And let us not forget what happened next. Elijah assured him that he would surely show himself to Ahab that day. Obadiah obeyed, and at once "went to meet Ahab, and told him." It would be better to have Obadiah's care for God's people and his obedience to His word through the prophet, than to find fault with the servant too quickly.

Elijah was a bold man, and Obadiah was not. Was Obadiah a saint? I think he was. But he was a man who had never fully raised his colours. Deep in his heart he believed in the Lord, but he kept it quiet... You have the privilege of standing for the Lord in a day of decline, but the question is, are you a secret disciple?

The first was his master's known hostility to Elijah. Along with it he reveals that Ahab had been seeking the prophet for a long time. The king even sent messengers to all the surrounding kingdoms and nations to find where he was hidden. Ahab's aim, as Obadiah well knew, was to put the faithful messenger of the LORD to death. He wanted to be rid of this true and incorruptible witness. Obadiah knew nothing now of the secret of Elijah's strength. So he was afraid for himself, and he marvelled at the prophet's boldness.

Obadiah protested that Ahab had sent to all the surrounding nations to hunt for Elijah. He had also obtained sworn statements from them that Elijah was not in any of those nations.

He could have enjoyed himself among Jezebel's idolatrous prophets. Only the horrors of famine drove him out. Even then he did not search out the cause of the famine in true self-judgement and humility. He did not seek pardon and restoration from the hand of God. Instead he goes out in selfishness, with no repentance, to look for grass.

"How have I sinned, that you would give your servant into the hand of Ahab, to kill me? As the LORD your God lives, there is no nation or kingdom where my lord has not sent to seek you." We can understand therefore why Elijah was fed by ravens.

No doubt he was serving his master; but should Ahab have been his master? I believe not. I believe his service to Ahab was not the result of communion with God. True, it did not rob him of his name and character as one who feared the Lord greatly, and the Holy Spirit has graciously recorded this about him. But it was a miserable thing for a man who feared the Lord greatly to own the worst of Israel's apostate kings as his master. Elijah would not have done so. He would not own Ahab as his master, though he was bound to own him as his king.

This unholy partnership keeps Obadiah living in fear of the king. It also destroys his confidence in God. He recognises that the Spirit of the Lord will protect Elijah from the king's revenge. But for himself he has no faith to count on the protection of God. A false position and an uneasy conscience have robbed him of all confidence in the Lord.

That he feared the LORD, we know on the authority of the Holy Spirit. But he seems to have feared Ahab even more. The secret of it all was that he was in a false position, and so had a divided heart. Nothing drains the soul so completely as trying to serve God and the world at the same time.

Obadiah may live in the palaces of kings. Elijah lives in the lonely places of the earth, a companion of the widow and the fatherless. Still, Obadiah knows full well that Elijah is the greater man. The high places of this world may bring honour on earth, but they cannot give spiritual dignity. Elijah will not even recognise that Obadiah is a servant of the Lord. To him he is only a servant of the wicked king, for he says, "Go, tell your lord, 'Behold, Elijah is here.'"

"Go, tell your lord, 'Behold, Elijah is here.'" That is the prophet's word. Elijah was used to that word himself. He had often heard a "Go," and he went. With him it came from faith, which always obeys. But where is Obadiah's faith? A believer may "greatly fear the Lord" and still have an unbelieving heart. Obadiah is struck with dismay and terror. When it came to obeying Ahab, Obadiah did not object. But when it came to obeying God, he found objections to His word brought by the prophet... A man who can fit in with Ahab's plans for finding food and avoiding death cannot rely on the Lord and trust his life to Him. How many souls are in this situation! When the word of God calls for simple obedience on their part, they quickly find fault with it.

Could the news of Elijah's coming bring anything but joy to one who was faithful? How the seven thousand who had not bowed the knee to Baal must have rejoiced at this news: "Behold, Elijah is here." For them it meant the end of long suffering and the sure hope of better times. But it could not be so for Obadiah. He was too entangled with the world to rejoice at seeing its yoke broken. Is it not the same today when someone speaks to Christians about the appearing of the One who is greater than Elijah?... Obadiah saw nothing but the fate waiting for him with the king: "He will kill me." Because of his lack of faith, he thought that more certain than deliverance.

It is very humbling to read all this eloquence. Its one aim was to keep himself safe, and to prove that no one should judge him by his circumstances... In other words self, and self alone, was the burden of his speech. In a day of ruin, when the people had turned from God, he showed no zeal for the Lord God of Israel. There was not even a trace of confidence in the protection of the One he claimed to serve. That he feared the Lord, we know on the authority of the Holy Spirit; but he seems to have feared Ahab even more. The secret of it all was this: he was in a false position, and so had a divided heart. Nothing drains the soul like trying to combine the service of God with the service of the world.

Was Obadiah wrong to want to avoid throwing his life away for nothing? Did not the Lord Jesus say to His disciples, "When they persecute you in one town, flee to the next"? And let us not forget what came next. Elijah assured him that he would surely show himself to Ahab that day. Obadiah obeyed, and at once "went to meet Ahab, and told him." It is better to have Obadiah's care for God's people and his obedience to His word through the prophet, than to pick holes in the servant.

Ahab called Obadiah, who was the governor of his house — who, strange to say, "feared Jehovah" — feared Him "greatly." So wonderful are the ways of the Lord, and so little are we prepared for them. After all, the last place in this world where we would have looked for a servant of the Lord would have been the house of Ahab. Yet so it was. … We are constantly in danger of forgetting what is not in front of our eyes. It was a poor place for a servant of the Lord to be, in the house of Ahab, yet it was a great honour, for God gave him a hundred of the Lord's prophets to feed, fifty at a time in a cave, right in front of Jezebel.

But where is Obadiah's faith? A believer may "greatly fear the Lord," and have an unbelieving heart. … When it came to obeying Ahab, Obadiah did not object; but when it came to obeying God, he found objections to His word presented by the prophet… He who can adapt himself to Ahab's plans for finding food and avoiding death cannot rely on the Lord and entrust his life to Him. How many souls are in this situation! When the word of God calls for simple obedience from them, they quickly find fault with it.

Going along with the world harms the soul at all times. So Obadiah feared the wicked Ahab, while Elijah did not. … Worst of all, he even hinted that the Holy Spirit might act unworthily! … Elijah was perfectly straightforward in the path he was walking. Jehovah had charged him to see Ahab, and he intended to do so. The Holy Spirit, who delights to guide the servants of God, would never lead him to be false to a divine commission.

Not only does this unholy association keep Obadiah living in fear of the king, but it destroys his confidence in God. He recognises that the Spirit of the Lord will protect Elijah from the king's vengeance. But for himself, he has no faith to count on God's protection. A false position and an uneasy conscience have robbed him of all confidence in the Lord.

In this state of bondage to the world one feels it necessary to justify oneself by giving testimony about oneself… Obadiah adds: "I your servant have feared the LORD from my youth" (v. 12), and this was true enough, but it was not for Obadiah to state it. God had been pleased to use him, even in the wrong position he held. He could be sure that the Lord would not forget even a cup of water given to one of these little ones. But how much more pleasing it would have been to God to see Obadiah, full of trust and obedience, setting out at His command to carry out the mission to the king!

That he feared Jehovah, we know on the authority of the Holy Spirit; but he seems to have feared Ahab even more. The secret of it all was that he was in a false position, and so had a divided heart. Nothing drains the soul so completely as trying to reconcile the service of God with the service of the world.

Whatever Jehovah might be to Obadiah, He was a living God to the outlawed prophet; and he was standing — that is, speaking and acting — in the consciousness of His presence.

Obadiah, the governor of Ahab's house, feared the Lord in secret, deep in his own spirit. But he was planted in a most unholy atmosphere. The house of the wicked Ahab, and his still more wicked wife, must have been a painful school for the righteous soul of Obadiah. And so he found it. He was hindered in service and testimony. What he did for the Lord was done by stealth. He was afraid to act openly and decidedly; yet he did quite enough to show what he would have done had he been planted in better soil... Hiding a hundred prophets by fifty in a cave and feeding them was a most precious sign of devotion of heart to the Lord. It was a blessed triumph of divine principle over the most unfavourable circumstances.

It is very humbling to read all this eloquence. Its only object was to keep himself safe from danger, and to prove that he must not be judged by his circumstances. He seems to admit that present appearances were against him. But there was a deed in the past that would testify to his character beyond dispute. In other words self, and self alone, was the burden of his speech. In a day of ruin and falling away, he had no zeal at all for the Lord God of Israel. There was not even a trace of confidence in the protection of Him whom he claimed to serve.

In this state of bondage to the world one feels it necessary to justify oneself by giving testimony to oneself... So many Christians report their own work, their own activity and its results! This gives a wrong impression, to themselves and to others, about their true moral condition. God had been pleased to use Obadiah, even in the wrong position he held. He could be sure that the Lord would not forget even a cup of water given to one of these little ones. But how much more pleasing it would have been to God to see Obadiah setting out at His command, full of trust and obedience, to carry out the mission to the king!

This unholy association keeps Obadiah living in fear of the king, and it destroys his confidence in God. He knows the Spirit of the Lord will protect Elijah from the king's revenge. For himself, he has no faith to count on God's protection. A false position and an uneasy conscience have robbed him of all confidence in the Lord.

The moment seemed to demand it, so he tells Elijah what the Holy Spirit also records about him in the story. Was it wrong of Obadiah to wish not to throw his life away for nothing? Did not the Lord Jesus say to His disciples, "when they persecute you in one town, flee to the next"? And do not forget what happened next. Elijah assured him that he would show himself to Ahab that day, and Obadiah obeyed at once: he "went to meet Ahab, and told him." Better to have Obadiah's care for God's people and his obedience to God's word through the prophet than to find fault with the servant so quickly.

Much of this was true. But Elijah was wholly taken up with his own faithfulness to God, and could not take account of what was not hidden from the eye of God. Obadiah and the hundred prophets of the Lord he had saved from Jezebel were clearly not men of the same stamp as Elijah. They did not have the same zeal for God, nor the same energy in testimony. Still, they were not to be counted among those who had thrown down the Lord's altars.

When it came to obeying Ahab, Obadiah did not object. But when it came to obeying God, he raised objections against the word the prophet brought him. A man who fits in with Ahab's plans for finding food and escaping death cannot rely on the Lord and trust Him with his life. How many souls are in this situation!

Elijah was used to this word. He often heard a "Go," and he would go. He himself had said "Go" to the poor widow of Zidon, who then went and did "according to the word of Elijah." With both of them this came from faith, which always obeys. But where is Obadiah's faith? A believer may "greatly fear the Lord," and have an unbelieving heart.

Could the news of Elijah's coming bring anything but joy to one who was faithful? How the seven thousand who had not bowed the knee to Baal must have rejoiced at this news! For them it meant the end of long suffering and the sure hope of better times. But it could not be so for Obadiah. He was too entangled with the world to rejoice at seeing its yoke broken.

It is very humbling to read all this eloquence. Its only object was to keep himself out of danger, and to prove that people must not judge him by his circumstances. He seems to admit that present appearances were against him. But there was a deed in the past that would undeniably testify to his character. In other words self, and self alone, was the burden of his speech. In a day of ruin and abandoned faith he had no zeal for the Lord God of Israel. There was not even a trace of confidence in the protection of Him whom he claimed to serve. That he feared Jehovah, we know on the authority of the Holy Spirit; but he seems to have feared Ahab even more. The secret of it all lay in the fact that he was in a false position, and so had a divided heart. Nothing drains the soul so completely as trying to combine the service of God with the service of the world.

More than this, the Lord knew, and that should have been enough for Obadiah: there was no reason for him to tell Elijah of his good deeds. We may be too inclined to think that some good things we do will excuse our walking in wrong company.

Going along with the world is harmful to the soul at all times. So Obadiah feared the wicked Ahab, and Elijah did not... and, worse than all, he even hinted that the Holy Spirit might act in a way unworthy of God! ... Elijah was completely straightforward in the path he was taking. Jehovah had charged him to see Ahab, and he intended to do so. The Holy Spirit, who delights to guide the servants of God, would never lead him to be false to a divine commission.

But Elijah simply told him, "As the Lord of hosts lives, before whom I stand, I will surely present myself to him today" (v.15). Obadiah should not have missed the force of these words. Elijah stood before the Lord of hosts, but Obadiah stood before Ahab!

There is great power in the words, "As the LORD, the God of Israel, lives, before whom I stand." They show us in a very special way what this outstanding servant of God rested his soul on. They also show the principle that kept him going in his service. He stood before "the LORD, the God of Israel," and standing there he could speak with a measure of power and authority.

Whatever the Lord might be to Obadiah, He was a living God to the outlawed prophet; and he was standing — that is, speaking and acting — always conscious that God was present.

We first find this title in the first book of Samuel, in the time of the judges, when every man did what was right in his own eyes, much as is the case today... Many of the prophets use the name, especially in days of weakness and failure. It is good to know that, despite man's failure, there is an all-sufficient God who has unlimited resources at His disposal.

Obadiah should not have escaped the force of these words. Elijah stood before the Lord of hosts, but Obadiah stood before Ahab!

How different Elijah's attitude is. He walks apart from evil, and he is full of holy boldness. Yet his confidence was not in himself, or in his own separate walk, but in the living God... How solemn that Elijah has to speak to a saint of God in the very words he had used on the king who had abandoned God (1 Kings 17:1; 1 Kings 18:15). Obadiah stands before the king, and he is full of the fear of death. Elijah stands before the living God, and he is full of calm and holy confidence. Faith in the living God made him warn the king of the coming drought. Faith in the living God sustained him in hiding through the years of drought. Faith in the living God lets him face the king once more and say without a trace of fear, "I will surely show myself to him today."

Elijah reassures this poor, frightened, trembling man (vv. 15, 16). As surely as he stands before the Lord, he will show himself to Ahab that very day, for he has nothing to fear. God is with His servant; what is the power of the king compared to that of God?

An oath that calls on God's name is a most serious matter. Elijah made such an oath to Obadiah, "As the LORD of hosts lives, before whom I stand" (1 Kings 18:15), and he kept that oath. But men often dare to use God's name when they do not even intend to keep their word. That is using it completely in vain, and it is a gross evil.

Elijah did not reply to the arguments of poor, trembling Obadiah, but he calmed his fears only this far, with the assurance, "As the LORD of hosts lives, before whom I stand, I will surely show myself to him today." These were solemn words. They were meant to be solemn for Obadiah's conscience. Before whom did he stand? Before Ahab — every word he had spoken proved it. But to Elijah, who stood before the LORD, Ahab was nothing but the enemy of God. What a contrast between these two servants of the LORD! And Elijah's words condemn Obadiah's whole position! Whether Obadiah felt this we are not told, but he was silenced, and he went and told Ahab the prophet's message.

Elijah's coming, as we shall see in the rest of the chapter, meant deliverance for the little remnant of Israel through the judgment of Baal's priests... "Go, show yourself to Ahab, and I will send rain upon the earth." Could the news of Elijah's coming bring anything but joy to someone who was faithful? How the seven thousand must have rejoiced at this news: "Behold, Elijah is here!" They had never bowed the knee to Baal. For them the news meant the end of long suffering and the sure hope of better times. But it could not be so for Obadiah. He was too entangled with the world to rejoice at seeing its yoke broken.

But where is Obadiah's faith? A believer may fear the LORD greatly and still have an unbelieving heart... When it came to obeying Ahab, Obadiah did not object; but when it came to obeying God, he found objections to His word as the prophet presented it... The man who can fit in with Ahab's plans for finding food and avoiding death cannot rely on the Lord and trust his life to Him. How many souls are in this situation! When the word of God asks for simple obedience from them, they quickly find fault with it.

It may be said by some that Obadiah was as much in his place as Elijah, since he was serving his master. No doubt he was serving his master — but should Ahab have been his master? I believe not... It did not rob him of his name and character as one who feared the LORD greatly, for the Holy Spirit has graciously recorded this about him. But it was a miserable thing for a man who feared the LORD greatly to own the worst of Israel's apostate kings as his master. Elijah would not own Ahab as his master, though he was bound to own him as his king.

When it becomes a question between God and Satan, even neutrality is unfaithfulness. To be identified in any way with the followers of Satan, as Obadiah was, is to stand in open hostility to God.

Ahab goes to meet Elijah; he accuses God's servant of being "the troubler of Israel." This is how the world regards the work of the Lord's witnesses. To announce the judgment that must come is to stir up the world. So is declaring that there is no escape from it except in God Himself. So is standing firm for the Lord in the presence of evil. The world is asleep in false security, and it does not want to be woken.

Three and a half years of famine had not humbled Ahab enough to make him see that it was God, not Elijah, who had withheld the rain from heaven. But Ahab had no intention of recognizing God.

Ahab's greeting tells us a great deal. "Is it you, you troubler of Israel!" Here we see clearly how Satan clouds the minds and twists the judgment of men who do not believe. There really was trouble in Israel. But it seems it never occurred to Ahab to trace that trouble back to the idolatry which had spread everywhere. Temples, altars, prophets, and priests of an evil character covered the land.

The land may be filled with idols and idol temples. Idol groves and idolatrous altars, served by idolatrous priests, may stand on every side. The people may have forsaken the Lord and followed the Baals. The king may be the leader in turning the nation away from God, and his wife a pagan murderess. None of these piled-up evils is any trouble to the king. But is there a drought in the land, and a famine in Samaria that spoils his pleasures and endangers his horses? Then it is a grievous trouble indeed, and the man at whose words the heavens are shut is, in the king's sight, a troubler.

This was tracing the evil up to its right source. It was departure from God and His holy commandments that had brought all this trouble upon them. Men are always inclined to forget the sin that caused the trouble and to think only of the trouble. But true wisdom will always lead us to look past the trouble to the cause that produced it.

To announce the judgment that must come, to declare that there is no help against it except in God Himself, to stand firm for the Lord in the face of evil — this stirs up the world. The world sleeps in a false security, and it does not want its sleep disturbed.

No one will call the worldly Christian a troubler. Obadiah, in his day, was so far from being a troubler that people saw him as a very useful member of society, and so he became governor of the king's household. The troubler is always the man of God who stands apart from the course of this world, who witnesses against its evil and warns of coming judgment — even though he proclaims grace and points the way of blessing.

He knew the Lord had sent him, and that the Lord was with him and for him. So he bravely faced the king who had long been hunting for his life. And notice that Ahab was clearly in awe of the man he hated. All he could bring himself to say was, "Is it you, you troubler of Israel?" Ahab knew that Elijah was the servant of the Lord.

Like most wicked men when they are reproved, Ahab looked on the fearless messenger of God as an enemy. "Have you found me, O my enemy?" he asks. Here, when he can no longer link the nation with himself in his guilt, he acknowledges the personal character of the prophet's ministry, and calls him his (not the nation's) enemy.

It was a challenge given — a fair and open challenge by the prophet. It was to be a question between God and Baal. Elijah on the one side and these prophets on the other were to settle it. So Ahab sends to all, and all gather together.

Think of Ahab. He is a powerful tyrant. The whole army of the kingdom is at his command, and a determined, ruthless wife stands behind him. Yet a weak man with no friends is all but ordering him to call the nation together! We have already noted the moral dignity that comes from close fellowship with God. We see it again here in Elijah the Tishbite.

Ahab gave in and summoned Baal's prophets at Elijah's command. That shows how fully God's own constraint had mastered him. Against his will, God used him to carry out His purpose. In this way the Lord made the wrath of man praise Him.

Elijah shows the king there is only one way to end the famine and reach the day when the Lord will send rain on the earth. The sin that brought the judgment must itself be judged. So Ahab is told to gather all Israel to Carmel, along with the 450 prophets of Baal and the 400 prophets of Asherah who eat at Jezebel's table. Everyone who had a share in this great sin must be there. The leaders and the people they led are to gather at Carmel. No privileges anyone enjoys, and no position, however high, will count as an excuse for staying away.

But man failed. Sin and corruption came in, until Elijah, a faithful man, felt he stood alone in Israel. When the time came for him to build an altar to the Lord, we find he took twelve stones. And why? Because he knew that in God's mind the tribes were always twelve, however divided and torn apart they were then.

False religion has always looked for the sunshine of this world's favour. True religion has always been purer and more genuine when the world frowned on it. "The prophets of Asherah eat at Jezebel's table." If Jezebel had had no table, she would have had no prophets either. They were after her table, not her soul.

She stands out as the spirit of that which always persecutes the witnesses of God. They did not eat at Ahab's table. It was at Jezebel's table.

The name usually carries 'the' in front of it, and it means 'the park' or fruitful place. Carmel is a mountain 12 miles long. It runs from the plain of Esdraelon in Galilee, north-west toward the Mediterranean. It was the scene of Elijah's contest with the priests of Baal, which led to their destruction. One part near its east end is still called Mukrakah, 'place of burning' — the traditional spot of that contest.

We cannot be sure the prophets of Ashtaroth were there. Jezebel may have been able to shield her own favourites. Even so, the people felt too strongly for her to stop the gathering altogether. Elijah wanted both crowds of false leaders to come, but the record mentions only Baal's four hundred and fifty.

Amazing, when we consider the relative position of the two men. Ahab was a powerful ruler. He had all the military resources of the kingdom at his disposal, and a determined and ruthless wife behind him. Yet now a weak and friendless man was in effect ordering him to call a meeting of the nation! We have already remarked on the moral dignity that communion with God gives. We see it again here in Elijah the Tishbite. The condition of things throughout the country was desperate. It could not go on forever. So the king agreed to Elijah's proposal for a meeting. He could not imagine how it would end, but he hoped there would soon be rain!

Ahab gave in and summoned Baal's prophets at Elijah's command. This shows how completely God's constraint had overpowered him. Against his will, God made him the instrument for carrying out His purpose. So the Lord made the wrath of man praise Him. The prophets of Baal were therefore gathered on Mount Carmel.

God wants it so; whether Ahab wants it or not, this must be done. But no doubt the thought would never cross the mind of this godless king. His religion, with its eight hundred and fifty prophets, would be absolutely nothing before one single prophet of the Lord!

Everyone who has shared in this great sin must be present. The leaders and the led are to gather at Carmel. No privilege anyone enjoys, and no position, however high, will count as a reason to stay away. Those who feast at the royal table, and those who serve Baal, must be present with all the people.

It is not quite certain that the prophets of Ashtaroth were present. Jezebel may have been able to protect her own favourites, though feeling among the people was too strong for her to stop the gathering altogether. Elijah wanted both groups of false leaders to attend, but the record names only Baal's four hundred and fifty.

It was a challenge — a fair and open challenge from the prophet. The question was between God and Baal. Elijah on one side and these prophets on the other would settle it. So Ahab sends to all, and all gather together.

Elijah's aim here is very clear. He stands for God, and wants the people's hearts for God. He wants the Lord to be known, and His name to be believed. Is the Lord God, or is Baal God? That was the serious question, and the great point to settle. Look at that man standing there all alone, while eight hundred and fifty haters of the truth surround Ahab. It is a grand thing to stand for God, whoever and wherever you may be.

We can only think of one gathering in the Holy Land more momentous in its results than that on Mount Carmel. All four Gospel writers record a crowd gathered outside Pilate's palace in Jerusalem. The highest religious leaders of the nation led them. A great decision had to be made. The people had to choose between Barabbas the robber and the blessed Son of God, Israel's Messiah. "Not this man, but Barabbas," was their united cry.

Elijah made this powerful appeal in front of a mixed audience: a degraded king, a corrupt company of prophets, and a fashionable crowd of undecided triflers. Passing by the king and the prophets, Elijah speaks directly to the people. The king led the nation's turning away from God, and he had already been charged with his sins. The prophets of Baal were the open opponents of God, and were about to be exposed and judged. But the vast mass of the people were undecided, halting between two opinions. By profession they were the people of Jehovah, by practice they were the worshippers of Baal.

The words "the Lord will pass over you" do not mean that He would pass by the door where the blood was. They mean that He would halt before it, and cover everyone inside from all judgment and harm. The use of the word here translated "pass over" in other Old Testament passages will prove this. In 1 Kings 18:21 it is given as "halt," the sense, as the context shows, being to stand still or hover.

Israel lived under the yoke of an idolatrous religion. She followed Baal without ever openly renouncing Jehovah. She was halting between two opinions. This is one of the marks of the world's religion. The number of those walking in open unbelief grows daily. But there are others who renounce neither faith nor godlessness. They find good reasons both for excusing the evil and for objecting to the good. They are the indifferent ones, who refuse to choose between the two sides and who do not answer a word when Elijah speaks to them.

There is another class — the vast mass of Christians in name only, who "halt between two opinions." Sadly, they have no personal faith in Christ, nothing but "opinions." With them, God and His word, Christ and His cross, time and eternity, heaven and hell, are merely matters of opinion. Such opinions produce no settled convictions. About these solemn realities they hold TWO opinions. They would not oppose Christ, but they will not confess Christ. They have no wish to fall out with God, but they would gladly stay on good terms with the world. They would like to escape the judgment of sin, but they are set on enjoying the pleasures of sin. They would like to die as saints, but they prefer to live as sinners.

The prophets of Baal could not contradict it or resist it. The prophet only asked for decision of character. Nothing could be gained on either side by wavering ways. "I wish you were either cold or hot." The Lord's own words to Elijah in the next chapter tell us that seven thousand in Israel had not bowed the knee to Baal. They were probably only waiting for some strong hand to raise the standard of truth, so that they could gather round it.

In Elijah's day men were silenced by this appeal. They "answered him not a word." Every mouth was stopped. They stood before the prophet a silent, conscience-stricken, self-condemned people.

To Elijah's appeal, "How long will you halt between two opinions?" they answered not a word; but the proposal to settle the great question by a trial by fire was so reasonable that "all the people answered and said, It is well spoken."

Things are brought to a point. And now, my friends, if Christ is not worth having, say so. If He is worth having and following, then throw in your lot with Him. How long will you halt? "Well," you say, "I am not in a hurry." God knows that, and the devil knows it too. And he will not let you be in a hurry if he can help it.

The fire from heaven at once confounded the prophets of Baal and confirmed the prophet's faith. It delivered the people from their sad condition of halting between two opinions.

Satanic power counterfeits everything that is of God and therefore good. In old times the Holy Spirit moved holy men to give us words from God. The great adversary also moved, and he brought false prophets in among the people. We have many examples of this in Scripture… Even after the destruction of the prophets of Baal, about four hundred prophets lured Ahab to his death. Against them stood one prophet, Micaiah the son of Imlah, who told him the truth.

Having convicted the people of their sin, the prophet makes his second appeal… How evil the time when there is only one true prophet to stand against four hundred and fifty false ones. Seven thousand had indeed not bowed the knee to Baal. Still, only one man was left to witness for the Lord. It is good to refuse to acknowledge Baal. But there is a vast difference between not bowing down in worship to Baal and standing up to witness for the Lord. Obadiah may fear the Lord deeply, but his ungodly connections have closed his mouth. We hear no word of him on Carmel. The fear of God may lead seven thousand to mourn before God in secret. But the fear of man holds them back from witnessing for God in public.

Who is the God of Israel? That is the great question. Elijah boldly proposes to settle it by the test of fire. The appeal is to God. The decision shall not rest with the solitary prophet of the Lord or the four hundred and fifty prophets of Baal. It shall be no question of man's reasonings or of the opinion of one man against four hundred and fifty. God shall decide.

What calmness the sense of competence gives! He can wait while the pretenders make full trial of all their powers. When they have worn themselves out and proved their powerlessness, he comes forward to repair the altar of the Lord, in the order God had appointed… He had learned God so well at Cherith and Sarepta that he is ready for these public demonstrations. He can enter on them with calmness and dignity.

Nothing but the mighty power of God could have kept Elijah in his extraordinary position on Mount Carmel. He was a man with the same nature as ours. He was the only one of his day with enough moral courage and spiritual power to make a public stand for God against the power of idolatry. So the enemy could easily suggest to his poor heart, "What a great man you are to stand out as the solitary champion of Israel's ancient faith!" But God held up His dear servant so far. He carried him through this very trying scene, because he was His witness and His servant.

Elijah had seen the terrible evils that covered the land. But somehow he had overlooked the good that was there. Had he known that the LORD still had thousands of true hearts in Ahab's kingdom, he would hardly have said, "I, even I only, am left!" Being taken up with yourself ruins you spiritually, whatever form it takes. It is especially wrong when it leads any servant of God to imagine that he is the last true man on earth. The testimony of God has never yet depended on the slender thread of a human life, and it never will.

Elijah boldly proposes settling this great question by the test of fire. "The God who answers by fire, He is God." The appeal is to God. The decision will not rest with the solitary prophet of the Lord or the four hundred and fifty prophets of Baal. It will be no question of man's reasonings or of the opinion of one man against four hundred and fifty. God shall decide.

Two religions meet face to face: Elijah's and Baal's, for the third, Israel's, is party to both. In public, these two religions look like they have the same sacrifice. How can anyone tell them apart? Fire from heaven must consume one of the bulls, but not the other. That is how a person can recognise the true God. That is also how the people will learn what they are, so that they may be turned to repentance.

It was important to stress that last clause when dealing with men who had no principles. Priestly "miracles" have a bad name for fraud. In the calm of faith, Elijah could afford to let Satan's agents move first. He knew quite well that the god they served had no power.

The people knew well that Baal was supposed to be the god of fire, so they said, "It is well spoken." When Elijah appealed to them, "How long will you go limping between two different opinions?", they did not answer a word. But the proposal to settle the great question by a trial by fire was so reasonable that "all the people answered, 'It is well spoken.'"

It was a challenge given — a fair and open challenge by the prophet. The question lay between God and Baal, and Elijah on the one hand and these prophets on the other would settle it.

Here is a holy God who must deal with all evil by the consuming fire of judgment. Here is a guilty nation sunk deep in the very evil that the holy God must judge. Surely the fire of the Lord must fall, and equally surely, the nation must be consumed. How can they escape? If the guilty nation is to be spared, the altar must be built and a sacrifice provided. That sacrifice will stand for the guilty nation before God, and the judgment they have deserved can fall on it. The judgment falls upon the victim, the nation goes free.

On Carmel the fire of judgment consumed the burnt sacrifice. At Calvary, may we not say, the sacrifice consumed the fire of judgment. There the storm of judgment that hung over our heads burst on His head and spent itself. The judgment He bore, He exhausted. Resurrection is the everlasting proof of this.

Alone though he is, Elijah does not hesitate to challenge the crowd of false prophets. He has rebuked the king; he has convicted the nation for its half-hearted wavering. Now he will expose the folly of these false prophets and the emptiness of their gods. Who is the God of Israel? is the momentous question. Elijah boldly proposes that this great question go to the trial by fire. The appeal is to God. The decision shall not rest with the one lonely prophet of the Lord, or with the four hundred and fifty prophets of Baal. God shall decide.

The people of Israel were there too, and they had to be made to understand the conflict and the question to be decided. Whatever their secret thoughts, they stayed silent when the prophet called them to declare for the LORD or for Baal. Then Elijah proposed a test. No one could refuse a test so easy to check, and so the people answered, "It is well spoken."

Two religions meet face to face: Elijah's and Baal's, for the third, Israel's, is party to both. Publicly these two religions appear to have the same sacrifice. How are they to be distinguished? One of the bullocks must be consumed by fire from heaven, but not the other. In this way people will be able to recognise the true God. In this way too they will learn to know themselves, so that they may be turned to repentance.

He proposes to the people a sign that the Lord alone could produce, and it had a deep significance. This is not fire from heaven falling on men in judgment, as would happen later at the prophet's call. It is fire falling on the burnt offering.

The blood of the false prophets flows. But neither their blood nor the blood of any man can atone for Israel's sin or open heaven to this poor people!

There was no natural link between fire from heaven and a water-soaked victim. There was no natural link between the judgment of God and the holy Saviour — nothing in Him to invite wrath. But He took the sinner's place. The fire came down and He bore the judgment, just as the fire came down on Elijah's sacrifice. It consumed the sacrifice, the wood, the stones, the water and the very dust — levelling all to the ground.

The highest evidence of our God and of His truth is the acceptance He certifies to each soul who knows Him in atonement. That is, to each soul He has received. God answers by fire. In this answer, pictured by fire, the accepted soul senses that God receives him, and does so in all the strength and terribleness of holiness.

Among other marvels, he will be permitted to use the very miracle that Elijah used on Mount Carmel to call Israel back to Jehovah. Compare Revelation 13:13 with 1 Kings 18:24. His works are called "powers," because they are clearly superhuman. They are called "signs," because they have meaning and teaching. They are called "wonders," because they are meant to attract attention and admiration.

It was important to stress that last clause when dealing with unprincipled villains. Priestly "miracles" have a bad reputation for fraud. In the calmness of faith, Elijah could afford to let Satan's agents move first. He knew well that the god they served had no power.

At the start the cause of Baal appeared at its best. Baal had his choice of the sacrifice and the sympathy of the court. He also had a large priesthood, zealous for his interests — that is, for their own.

Two religions meet face to face: Elijah's and Baal's — for the third, Israel's, takes part in both. Publicly these two religions appear to offer the same sacrifice. How are they to be told apart? One of the bulls must be consumed by fire from heaven, and not the other. By this means people will be able to recognise the true God. By this means the people too will learn to know themselves, and so be turned to repentance.

Elijah boldly proposes to put this great question to the trial by fire. "The God who answers by fire, He is God." The appeal is to God. The decision will not rest with the lone prophet of the Lord, nor with the four hundred and fifty prophets of Baal. It will be no question of human reasoning, or of the opinion of one man against four hundred and fifty. God shall decide.

Let us go back to Carmel and see how Elijah deals with the prophets. He gives them the first chance, and they prepare their sacrifice. What comes next? They cry, "O Baal, answer us!" But there was no voice, and no one answered. And they limped around the altar that they had made. He knew the whole thing was false, just as today everything that is not Christ is false. What you and I want is the truth. And Christ is the Truth.

All day long they tore their throats, if not the heavens, with their cries. But the sheer scale of their effort only showed how useless it all was. There was no reply. The mountain of zeal did not bring forth even a mouse.

They used up the day in useless cries and in cutting themselves, and there was no response. Ashamed and silent, they had to wait for the voice of God. Then the prophet took those special precautions to make clear that it was indeed God, and He alone, who was dealing with His people. Water is poured again and again over the sacrifice and over the altar, until it fills the ditch around it. Now no possibility of fire is left, and all of nature's heat is quenched. Then, in a few simple words, the prophet asks the Lord to show Himself. He cannot show Himself where the smouldering embers of nature's efforts are still glowing. It is good for the sinner to realise this.

The people knew well that Baal was the reputed god of fire, and said, "It is well spoken." Elijah then turned to the prophets of Baal and said, "Choose for yourselves one bull and prepare it first, for you are many, and call upon the name of your god, but put no fire to it" (1 Kings 18:25). It was important to stress that last clause when dealing with unprincipled villains. Priestly "miracles" have a bad name for fraud. In the calmness of faith, Elijah could afford to let Satan's agents move first. He knew very well that the god they served had no power.

What a day it was! From morning until noon the prophets cried, "O Baal, answer us!" — knowing that for them everything was at stake. Their god's silence threw them into a frenzy, and they leaped about the altar they had made. "The idols of the nations are silver and gold, the work of human hands. They have mouths, but do not speak; they have eyes, but do not see; they have ears, but do not hear, nor is there any breath in their mouths. Those who make them become like them, so do all who trust in them" (Ps. 135:15-18).

Having taken their bull and dressed it, they called on Baal from morning to noon to step in and prove his claims. "But there was no voice, and no one answered." They thought, as in all false worship, that more energy was needed from them. So they leaped on the altar they had made.

At the start, Baal's cause seemed to have everything in its favour. He had his choice of the sacrifice, the sympathy of the court, and a large priesthood, eager for his interests — that is, their own. All day they tore their throats, if not the heavens, with their cries, "O Baal, answer us." They waved their arms like madmen. They leaped in a frenzy on the altar and cut themselves with knives until the blood gushed out on them. But the sheer excess of what they did only showed how useless their efforts were. There was no reply. A mountain of zeal produced not even the smallest result.

Baal does not answer (vv. 25-29). See the irony in how the prophet treats this lifeless object! Through it Satan was working his terrible influence on the hearts of men. The blood of the false prophets flows (v. 28), but neither their blood nor the blood of any man can atone for Israel's sin or open heaven to this poor people!

If the Lord had to charge the Jews with hypocrisy, He had to judge the nations for their empty repetitions and many words in prayer (see 1 Kings 18:26-29). Beyond that, He also warns His disciples against thoughtless prayers. He knew in advance what would develop in Christianity. Pagan religions are not the only home of empty repetition of pre-written prayers. Christian churches practise it too.

I think Elijah was right in the way he treated them. He knew the whole thing was false, just as today everything that is not Christ is false. What you and I want is the truth. And Christ is the Truth.

They prepare their altar, dress their bull, and call on their god. From morning until noon they cry to Baal. It was useless — there was no voice, and no one answered. Until midday Elijah is a silent witness of their futile efforts. Then at last, for the first and only time, he speaks to these false prophets. And it is only to mock them.

Elijah gave the prophets of Baal plenty of time to call on their mystical god... When there was no answer, they jumped around the altar they had made. They acted as though their movements could influence their idol! After a few hours of useless energy, Elijah mocked them. He told them to cry louder. Perhaps Baal was preoccupied, or busy, or on a journey, or asleep and needed waking. They had no idea of a God who knows everything and is present everywhere.

See the irony in the way the prophet treats this lifeless object! Through it Satan was exercising his terrible influence over the hearts of men. The blood of the false prophets flows. But neither their blood nor any man's can atone for Israel's sin or open heaven to this poor people!

They thought more energy was needed from them, as in all false worship... Elijah mocked them, for he knew that gods made by human hands were only emptiness. By his taunts and irony he provoked them to desperation, so that they cut themselves with knives and lances "until the blood gushed out upon them." It was all useless. They kept up their "prophesying" until the time of the evening sacrifice, but "there was no voice. No one answered; no one paid attention."

Now let me ask whether you know what prayer is. What use is prayer if you have no sense that God has heard you? Look at the priests of Baal. Elijah said to them, "Cry aloud" — cry louder still, until he does hear. "Either he is talking, or he is pursuing, or he is on a journey, or perhaps he is asleep and must be awakened." He said it mockingly. He himself knew what it was to be heard, to be joined in his own soul to a God who always hears. So it is with us now.

And now the prophet turns a little sarcastic as he says, "Cry aloud! for he is a god; either he is talking, or he is pursuing, or he is on a journey, or perhaps he is asleep and must be awakened." I think Elijah was right in the way he treated them. He knew the whole thing was false, just as today everything that is not Christ is false. What you and I want is the truth. And Christ is the Truth.

romach. A spear used by warriors, with a metal point. 1 Kings 18:28. The word is often translated 'spear.' The priests of Baal, in their desperation, wounded themselves with this weapon.

With the crowds looking on, when noon came Elijah mocked the unhappy prophets. He suggested that they were not crying loudly enough. Perhaps their god was busy with something else and could not attend to them. Perhaps he was away from home. Or perhaps he was asleep! Stung by these taunts, the false prophets gashed themselves with swords and spears until their bodies streamed with blood! This unholy farce, carried on by men made in the image of God, was allowed to continue three hours longer.

When there was no answer, they jumped around the altar they had made, as though to influence their idol with their physical movements! They had no conception of an all-knowing, ever-present God.

They thought that more energy was demanded on their part, as in all false worship. So they leaped upon the altar that was made. Elijah mocked them, for he knew that gods made with men's hands were only vanity. His taunts and irony drove them to desperation, so that they cut themselves with knives and lances "until the blood gushed out upon them." It was all in vain.

Baal does not answer (vv. 25-29). See the irony the prophet uses against this lifeless object! Through it Satan was working his terrible influence on the hearts of men. The blood of the false prophets flows (v. 28). But neither their blood nor any man's blood can atone for Israel's sin or open heaven to this poor people!

"Beware of evil workers, beware of the concision" — a play upon the word "circumcision." We know how the idolatrous priests cut themselves with knives and lances (1 Kings 18:28). This may refer to that practice. It is astonishing how far the flesh may go in its religious energy, entirely opposed to the mind of God.

Long ago, the priests of the heathen nations required their people to do works of penance and self-punishment. They even cut their flesh with knives, like the priests of Baal in 1 Kings 18:28. So Rome teaches that God is not satisfied without bodily tortures and endless penances. But this denies the value of the FINISHED WORK of the Lord Jesus Christ. It denies the PRECIOUS BLOOD that alone cleanses from ALL sin.

These poor, deluded Baal worshippers did not notice Elijah's sarcasm. So they took his advice: they cried out more loudly to Baal, and they also cut themselves with knives and lances. In this way idolaters injure the body literally. They think this is the self-denial that will influence their false god. How different is the true self-denial of a believer! True self-denial makes no show, but involves a sober self-judgment in spiritual reality.

From morning until noon they cried to Baal. It was in vain. There was no voice and no one answered. Until midday Elijah watches their useless efforts in silence. Then at last he speaks to these false prophets, for the first and only time — and only to mock them. Stung by the scorn of Elijah they redouble their efforts. For three hours more, from noon until the evening sacrifice, they cry aloud and cut themselves with knives until their blood gushes out. Still it is all in vain: "there was no voice. No one answered; no one paid attention."

The prophets of Baal call upon their false god. No fire leaps from a cloudless sky. They become frenzied in their call upon Baal. But Baal did not respond. He was only something the devil had imagined.

Baal does not answer (vv. 25-29). See with what irony the prophet treats this lifeless object! Satan was using it to exercise his terrible influence on the hearts of men. The blood of the false prophets flows (v. 28). But neither their blood nor any man's blood can atone for Israel's sin or open heaven to this poor people!

They took Elijah's advice and cried out more loudly to Baal, also cutting themselves with knives and lances. So idolaters really do injure their own bodies, thinking this is the self-denial that will influence their false god. How different is the true self-denial of a believer! True self-denial makes no show, but involves a sober self-judgment in spiritual reality. The prophets of Baal continued this useless noise all afternoon until the time of the evening sacrifice (v. 29).

Driven on by these taunts, the false prophets cut themselves with swords and spears until blood ran down their bodies! This unholy farce on the part of men made in the image of God was allowed to continue three hours longer.

At "the time of the offering of the evening sacrifice" Elijah judged that his opportunity had come. It was 3 p.m. In Jerusalem the evening lamb was being laid on the altar of the LORD, together with its grain offering and drink offering. All of it spoke to God of Christ, whose death at Calvary took place at that hour (Ex. 29:41; Matt. 27:46). It was the hour of divine blessing: compare Ezra 9:5; Dan. 9:21. The hour had struck for Elijah's sacrifice to be offered, and for the blessing which followed.

How solemn, and how true for all time, are those words of Jeremiah: "Cursed is the man whose heart turns away from the LORD"! It does not matter who or what we put our confidence in — a religious system, a religious ritual, or anything else. It is a departure of the heart from God. A curse follows it. When the final struggle comes, people will call on their Baal in vain: "there will be no voice, no one to answer, no one to pay attention."

It is always good to wait patiently and let evil and error find their own level. Time will surely bring the truth to light. Error may dress itself ever so carefully in the respectable robes of age. But time will strip those robes off and show it in all its ugliness. Elijah felt this. So he could stand quietly by and let all the sand in Baal's hourglass run out before he began to show the pattern of a better way. It takes a very real grasp of divine principles to take this patient course. Had our prophet been shallow-minded or badly taught, he would have been in much greater haste. He would have rushed to display his system and stir up a storm of opposition against his opponents.

With the false prophets completely defeated, Elijah makes his third appeal to the people. He has spoken to their conscience, he has appealed to their reason, now he will speak to their hearts. He gathers them around him with the gracious invitation, "Come near to me." In response, all the people come near to him. In silence they watch the prophet repair the altar of the Lord. Having thrown down the altar of Baal, he sets up the altar of the Lord. It is not enough to expose what is false; the truth must be upheld.

First of all he called the people to him. He wanted them to examine his actions for themselves, and to make it impossible for them to doubt that the Lord had really acted.

Now it was Elijah's turn. He stood alone as the public witness — alone in front of timid people-pleasers, waverers between two opinions, and open, wicked rebels against God. His first act was to repair the altar of the Lord that was broken down. The state of the altar was proof of the state of the people.

"Come near to me," said Elijah to the people, who had been led astray so long like foolish sheep. There is a sound of tenderness in the prophet's words, like Joseph's invitation to his guilty and trembling brothers in Genesis 45:4. Elijah would soon lead the poor misguided people back to their patient and faithful God. In front of them he repaired the long-dishonoured altar of the Lord. He would teach them the true way of approach to God. If blessing was ever to be enjoyed in Israel again, it must be on the ground of the sacrifice God accepts.

The first thing he does is to "repair the altar of the Lord that was broken down." This was Israel's centre, and every true reformer turned his attention to it. Those who try a one-sided reformation may be content with merely throwing down what is false. They stop short of laying a sound base on which to build something new. But such a reformation will never last; it carries too much of the old leaven with it to be a testimony. The altar of Baal must not only be thrown down — the altar of the Lord must be set up.

Elijah says, "Come near to me" (v. 30). At that time he was God's representative on earth, which Christ was in perfection. If they stayed far off, Israel would not be able to witness what God was about to do... Outwardly the altar was broken down; that is to say, Israel as a whole no longer existed. But it was enough that one man should bear witness with his altar of twelve stones that what God established in the beginning would remain forever.

In their presence he repaired the long-dishonoured altar of the Lord. He would teach them the true way of approach to God. If blessing was ever again to be enjoyed in Israel, it must be in virtue of the divinely accepted sacrifice.

People who attempt a one-sided reform may be content with tearing down what is false. They never go on to lay a solid foundation and build something new on it. But that kind of reform will never last... The altar of Baal must be thrown down, but the altar of the Lord must also be set up.

Elijah was standing on ten tribe ground. But his twelve stones tell us that he entered into God's thoughts about His people. The people were still one in His mind. Only two tribes still recognised the temple in Jerusalem. Yet the High Priest went on carrying the names of all the children of Israel on his breastplate before the Lord, and twelve loaves were still placed on the table in the holy place. Two centuries after the great gathering on Mount Carmel, Hezekiah, king of Judah, commanded at the Passover he held in Jerusalem that atonement should be made for all Israel. Yet only two tribes accepted his rule, and the deportation of the northern tribes had already begun!

What a reproof to the separated 10 tribes! God was concerned for all Israel, and Elijah showed this impartial consideration for all twelve tribes.

Jacob ("the supplanter") must have his name changed if he is to receive proper blessing from God. Only when the flesh is touched and shriveled does Jacob receive the name Israel ("a prince with God"). By nature he was Jacob, but by the grace of God he becomes Israel.

Now the question is this. How long was Israel to be the name, and how long was Israel's unity to last? Always, without a break, forever. This is where Elijah took his stand.

If he had looked at what he could see — if Israel's moral condition had ruled him... he would never have dared to build an altar of twelve stones. Unbelieving human nature might argue like this: "This is not the time for an altar of twelve stones. That day is gone... How much better, how much more fitting, to lower the standard to match your true condition."

Elijah recognized the twelve tribes of Israel at a time when they were divided, weakened, and brought low. That showed true communion with the mind of God about His people.

Why twelve stones? It was the expression of the unity of Israel. Instead of being a divided, broken-up people, Elijah knew that before God they were one. In the same way, the servant of God today who knows the truth knows that there is one Body, one Spirit, and one Head in heaven. And of course he will try to maintain this glorious truth.

Despite the nation's divided state, faith recognizes the unity of the twelve tribes. Every tribe must be represented in the altar of the Lord. Faith sees that the day is coming when idolatry will be judged and the nation will be one, with God in the midst.

Some people carry out a one-sided reform. They are content just to throw down what is false. They never go on to set up a sound basis for building something new. But such reform will never stand. It keeps too much of the old evil in it to be a testimony. The altar of Baal must not only be thrown down, but the altar of the Lord must be set up.

This act is proof of the prophet's spiritual perception. The twelve tribes were no longer walking in unity. Their unity has still not returned to this day, and it will not return until the kingdom of the Lord Jesus. Elijah was standing on ten-tribe ground. But his twelve stones tell us that he entered into God's thoughts about His people. The people were still one in His mind. Only two tribes still recognised the temple in Jerusalem. Yet the high priest still carried the names of all Israel's sons on his breastplate before the Lord. Twelve loaves still lay on the table in the holy place.

There must always be the testimony of the full people of God. In the whole Old Testament there is no clearer sign of what the Spirit of God marks out as fitting to Himself. No man ever felt more isolated than Elijah. Yet that man's heart was with the whole people of God. Faith can never do less. It can never be content with a part; it must have all God's people for God.

Some would sacrifice to the Lord on the altar of Baal. In other words, they would keep an evil system and be content to give it a right name. But no; the only centre of unity God can recognise is the name of Jesus — simply and only that. The people of God must not be looked at as members of a system, but as members of Christ.

There had to be the fullest proof here. The trial of the poor widow who was not an Israelite lost none of its force. Still less would this trial be softened, where God's own honour was at stake and Baal's false claims had to be exposed. So what Elijah poured on was nothing that would feed a fire. Water puts a fire out, if the fire comes from man.

Fire from heaven and a water-soaked sacrifice had nothing in common. The judgment of God and the holy Saviour had nothing in common either, and there was nothing in Him to invite wrath. But He took the sinner's place. The fire came down and He bore the judgment, just as the fire fell on Elijah's sacrifice. It consumed the offering, the wood, the stones, the water and the very dust, levelling it all to the ground.

Outwardly the altar lay in ruins; that is to say, Israel as a whole no longer existed. But it was enough that one man bore witness with his altar of twelve stones. What God had established in the beginning would remain forever. Those who proclaim this truth will always be few in number. Perhaps they will remain alone like Elijah. But this testimony has been entrusted to us, just as it was to Elijah, in a time when everyone is falling away. So what does their number matter?

There had to be the fullest proof here. If the trial of the poor Gentile widow was not weakened at all, then it could be weakened even less where God's own honour was at stake, and where Baal's claims were to be disproved. Therefore it was not anything that would feed the fire, but rather put it out if it were fire from man.

Then, to show there was no trick in what he did, he says, "Fill four jars with water and pour it on the burnt offering and on the wood" (1 Kings 18:33). He is determined to let them see that there is no fire there. The truth of God is very simple. There is no underhand work about it.

Water is poured again and again over the sacrifice and over the altar, until it fills the ditch around the altar. Every possibility of fire is now gone, and all nature's heat quenched. Only then, in a few simple words, does the prophet ask the Lord to show Himself. Ah, yes, He can do so now. He cannot show Himself where there are still smouldering embers of nature's efforts; and it is well for the sinner to realise this.

How wonderful is this scene. A holy God who must deal with all evil by the consuming fire of judgment, and a guilty nation steeped in the evil which the holy God must judge. Surely the fire of the Lord must fall, and equally surely, the nation must be consumed. How can they escape? … If God is to spare the guilty nation, then the altar must be built and a sacrifice provided. That sacrifice will stand for the guilty nation before God, and the judgment they have earned can fall on it.

It was the time of the evening sacrifice. This fact showed where Elijah rested for the sign he asked for. It was not in his own service or prayers, but in the value of the burnt offering, which stands for the sacrifice of Christ.

He built his sacrificial altar, laid the wood in order, and placed the bull in its pieces on it. He dug the trench and poured out twelve jars of water, more precious than wine after the years of drought. In all this he pictured the death of Christ in a most striking way. Fire from heaven and a water-soaked victim had nothing in common. The judgment of God and the holy Saviour had nothing in common either. There was nothing in Him to invite wrath. But He took the sinner's place, the fire came down, and He bore the judgment.

There must be the fullest proof here. God did not weaken the trial when He tested the poor Gentile widow. He would weaken it even less where His own honour was at stake, and where He had to disprove Baal's claims. So what they poured on was not anything that would feed the fire. It was something that would put the fire out, if the fire came from man.

First of all he called the people to him. He wanted them to examine his acts for themselves. He wanted to make it impossible for them to doubt that the Lord had stepped in. Next he repaired and built the altar of the Lord. With twelve stones he set all the tribes of Israel before God. Then he made a trench round the altar and prepared the sacrifice. He told the people to drench it three times with water. They poured so much that the water ran round the altar, and he filled the trench with water too. Who that saw what was done could doubt for a moment that only divine power could make that sacrifice burn?

Besides this he guarded carefully against anyone suspecting trickery in what he was doing. He told them to fill four waterpots with water and pour it on the sacrifice. They did this, and he told them to repeat this a second and third time, so that the water ran all around the altar and filled the trench.

Elijah's faith had given God room to act. He had made a trench and filled it with water. In other words, he had made the difficulty as great as possible, so that the divine triumph might be complete. And so it was.

Water is poured again and again over the sacrifice and over the altar, until it fills the ditch around the altar. Every possibility of fire is gone. All nature's heat is out. Then, in a few simple words, the prophet asks the Lord to show Himself. Ah yes, He can do so now. He cannot show Himself where the embers of nature's efforts are still smouldering. The sinner does well to grasp this. The fire that divine love kindles comes from God. Man does not find it in his own heart. To look for it there would only deny man's need of God. And the believer must not forget the same truth.

He built his sacrificial altar and laid the wood in order. He placed the bull in pieces on it. He built the trench and poured out twelve barrels of water — water more precious than wine after the years of drought. In all this he pictured the death of Christ in a most striking way. There was no natural fit between fire from heaven and a water-soaked victim. There was no natural fit between the judgment of God and the holy Saviour; there was nothing in Him to invite wrath. But He took the sinner's place. The fire came down, and He bore the judgment. It fell on Elijah's sacrifice in the same way, consuming the sacrifice, the wood, the stones, the water and the very dust, levelling everything to the ground.

There had to be the fullest proof here. In testing the poor Gentile widow, the trial was not weakened at all. Still less would it be weakened where God's own honour was at stake and Baal's claims had to be disproved. So what he poured on was nothing that would feed a fire; it would rather put one out, if the fire came from man... His witness was as full as it could be.

Elijah's faith had given God room to act. He had made a trench and filled it with water. In other words, he made the difficulty as great as possible, so that the divine triumph might be complete. And that is exactly what happened.

First of all he called the people to him. He wanted them to examine his acts for themselves, so that they could not doubt that the Lord had really stepped in. Next he repaired and built the altar of the Lord, and with twelve stones he represented all the tribes of Israel before God. Then he made a trench around the altar, prepared the sacrifice, and told the people to drench it three times with water. They did it so thoroughly that "the water ran around the altar and filled the trench also with water." Could anyone who watched this doubt for a moment that only divine power could set that sacrifice on fire?

Water is poured again and again over the sacrifice and over the altar, until it fills the ditch around the altar. Every possibility of fire is now gone, and all nature's heat is quenched. Only then, in a few simple words, does the prophet ask the Lord to show Himself. Ah, yes, He can do so now. He cannot show Himself where the embers of nature's efforts are still smouldering. It is well for the sinner to realise this.

There was nothing in a water-soaked victim to draw fire from heaven. There was nothing in the holy Saviour to draw the judgment of God, nothing in Him to invite wrath. But He took the sinner's place, and the fire came down, and He bore the judgment. It fell just as the fire fell on Elijah's sacrifice, consuming it, the wood, the stones, the water, the very dust — levelling all to the ground.

At "the time of the offering of the evening sacrifice" Elijah judged that his opportunity had come. It was 3 p.m. In Jerusalem, priests were laying the evening lamb on the altar of the Lord, along with its grain offering and drink offering. All of it spoke to God of Christ, whose death at Calvary took place at that hour (Ex. 29:41; Matt. 27:46). It was the hour of divine blessing: compare Ezra 9:5; Dan. 9:21. The hour had struck for Elijah's sacrifice, and for the blessing that followed.

Notice the time when the prophet drew near. It was the time of the offering of the evening sacrifice. That fact declared where Elijah rested for the sign he asked for. He rested not in his own services or prayers, but in the value of the burnt offering, which signifies the sacrifice of Christ.

"At the time of the offering of the oblation, Elijah the prophet came near" — not merely the people to him, but the prophet to the Lord. He drew near to that which was to be the witness of His power, of His testimony, of His own name and glory... How blessed! It was a secret between God and His prophet. But now Elijah told it out, before any answer came. So all the profit of the answer would belong to the people, and the word of the Lord would be lifted higher and glorified in their eyes.

The twelve stones represented the twelve tribes, the people in their entirety before God. At a time of ruin, the prophet bears testimony to the unity of the people, just as witnesses today bear testimony to the oneness of the body of Christ. Outwardly the altar was broken down; that is to say, Israel as a whole no longer existed. But it was enough that one man, with his altar of twelve stones, should bear witness to this: what God established in the beginning would remain forever... Those who proclaim this truth will always be few in number. They may remain alone, like Elijah. But what does their number matter, if God has entrusted this testimony to us, as He did to Elijah?

In his prayer, Elijah makes nothing of himself but everything of God. He seeks no place for himself. He has no desire to lift himself up before the people. He wants to be known only as a servant carrying out the commands of the Lord. His one desire is that God may be glorified. To this end he would have all the people know that the Lord is God. He would have them know that the Lord is doing "all these things". He would have them know that the Lord is speaking to their heart, to turn the people back to Himself.

Yet we must not think that the power was in his prayer. His prayer was subject to the Word of God, and the power lies there. Elijah himself says, "I have done all these things at Your word" (1 Kings 18:36). Prayer that depends on God leads us to understand His Word, and to want His will done.

Up to this point he had moved at the word of the Lord. On Mount Carmel he could say, "I have done all these things at Your word." On this journey, no directing word from the Lord moved him. A threatening word from a woman did.

All day they tore their throats, if not the heavens, with their cry, "O Baal, answer us." They waved their arms like madmen. They leaped about on the altar and cut themselves with knives till the blood gushed out on them. But the sheer excess of their efforts showed how useless they were. There was no reply. Elijah was different. Though he stood alone, he was fully confident in Jehovah. He even took elaborate precautions to rule out every suspicion of human help. The altar and the sacrifice were repeatedly drenched with water. Then, in answer to his prayer, the sacred fire fell from the cloudless sky and consumed everything. Humanly speaking, God acted under the least favourable conditions for the glory of His name.

The time when the prophet drew near should be noted. It was the hour of the evening sacrifice. That fact declared where Elijah rested for the sign he asked for. He rested not in his own services or prayers, but in the value of the burnt offering, which pictures the sacrifice of Christ... The Lord heard and answered the prayer of His servant.

A holy God must deal with all evil by the consuming fire of judgment. This nation is steeped in that very evil. How can they escape? Here is an issue that no fervent prayer of a righteous man can meet. If the guilty nation is to be spared, an altar must be built and a sacrifice provided. That sacrifice will stand for the guilty nation under the eye of God, and the judgment they have deserved can fall on it. And so it happened, for we read, "The fire of the LORD fell and consumed the burnt offering." The judgment falls on the victim, the nation goes free.

The fire stands for the righteous judgement of God. It might well have fallen on the disobedient nation. Or, passing the nation by, it might have fallen on Ahab and his hundreds of idolatrous prophets, all servants of the Devil. But it did nothing of the kind. The fire fell on the innocent bull that Elijah had placed on the altar! What a picture of the great sacrifice of Calvary! There the righteous judgement of God fell — not on the wicked masses of men, and not even on the corrupt leaders who were mainly to blame for setting up that cross. The judgement of God in all its terrible severity fell on the Holy One who hung there. It forced from Him the cry, "My God, my God, why have you forsaken me?"

The fire fell on the victim as an atonement for the sins of the guilty people. Not one Israelite was touched by that fire... Years have passed since then. The grace of God provided a sacrifice and sheltered the guilty people from the fire of judgment, and that grace has been forgotten. The sacrifice has been despised, and now, once again, the fire falls on the hilltop. But this time there is no victim between a holy God and a sinful people. Instead of falling on the victim, the fire falls on the guilty people in overwhelming destruction.

In his day, God empowered Elijah to call down fire from heaven. That fire bore witness to the true God and exposed the worship of an idol. What Elijah did by the power of God, Antichrist will imitate by the power of the devil. His aim will be to turn people from the true God to worship an idol, or image of the beast.

Do not miss a word of this remarkable verse. The fire stands for the righteous judgment of God. It could well have fallen on the disobedient nation. Or it could have passed the nation by and fallen on Ahab and his hundreds of idol-worshipping prophets, all servants of the Devil. But it did nothing of the kind. The fire fell on the innocent bull that Elijah had placed on the altar! What a picture of the great sacrifice of Calvary! There the righteous judgment of God did not fall on the wicked masses of people. It did not even fall on the corrupt leaders who were mainly to blame for setting up that cross. The judgment of God in all its terrible severity fell on the Holy One who hung there.

At Carmel "the fire of the Lord fell and consumed the sacrifice." The fire fell on the sacrifice as an atonement for the sins of the guilty people, and the people go free — not one Israelite was touched by that fire. As a result God brought the people back to Himself... Years have passed since the fire fell on the sacrifice at Carmel. The grace of God that provided a sacrifice and sheltered the guilty people from the fire of judgment has been forgotten. The sacrifice has been despised, and now once again the fire falls on the hill top... this time no sacrifice stands between a holy God and a sinful people.

It was important, in a book addressed to Israel, to show that Jehovah, their God, was the one true supreme Elohim, the Creator, unlike the demon gods of the surrounding nations... "It was shown to you, so that you might know that Jehovah, He is Elohim; there is no one else besides Him." So the people, when Elijah brought down fire from heaven, cry out, "Jehovah, He is Elohim; Jehovah, He is Elohim."

This is intelligent prayer. The prophet is engaged solely about God and His people. He does not say, "Hear me, that this people may know that I am a true prophet." No; his only aim was to bring the people back to the God of their fathers, and to have the claims of God established in their consciences, in opposition to the claims of Baal. And God listened and heard.

The showers of blessing come after God's judgment has fallen on the burnt offering. They come only after Israel, faced with this event, has acknowledged the Lord and turned their hearts back to Him. Today people seek plenty of rain while the conscience is left untouched. That desire can end in only one result. The rain was not given to Israel until after the work of God had been done for them and in them.

The public confession of Jehovah's name — little as it might have been worth to those who joined in it, "Jehovah, He is the God; Jehovah, He is the God" — made it possible for God to bless them.

He had thought that these mighty displays of the power of God would turn the whole nation to God in deep repentance. For the moment they did indeed fall on their faces and own, "The Lord, He is the God." But no real revival had taken place. Elijah has to learn that wind, earthquake and fire may indeed be God's servants to wake people up. But unless a person hears the "still small voice," no one is truly won for God.

When the people confess this, by executing judgment themselves on the priests of Baal, the LORD grants His blessing anew, and the heavens give rain.

The proof that the LORD was God was irresistible, and the effect was overwhelming. As one man the people, when they saw it, fell on their faces and confessed, "The LORD, He is God; the LORD, He is God." Moved in this way by the visible display of the LORD's power, they were ready instruments in Elijah's hand for carrying out judgment on the idolatrous prophets.

A prophet had his warrant for what he did from God. This is an important thing to understand when looking at all these workings of God's ancient testimonies. Not only the word of the LORD, but the power of God that went with it, was his warrant. So we do not find God and the prophet acting according to the mere letter of the law. It was not that the law was set aside… The law had its course where the law was owned. But these prophets acted where the law was not owned. So there God acted according to His sovereignty.

They were not destroyed by the fire of God; so for a brief moment a door stood open for repentance… Why did they not fall on their faces at once and confess their great sin before God and the nation? They did nothing of the kind. Sullen and defiant, they stood on the mountain in front of the people they had cruelly deceived for years… In obedience to Deuteronomy 13:1-5 (which meant nothing to Ahab), Elijah commanded them to arrest all the prophets. Willing hands obeyed, and led the whole grim company, four hundred and fifty of them, down to the brook Kishon, and killed them.

Have we learned to distinguish between the ways of God in different dispensations? From Moses until Christ was the age of law. Among other righteous rules, death was the penalty for false teaching. It is otherwise in this day of grace. We must firmly reject those who would mislead souls about the fundamentals of the faith… but beyond this we have no authority to go. Those who are true to Christ and love His truth must not put false teachers to death, even if they had the power to do so.

The blood of the false prophets flows, but neither their blood nor that of any man can atone for Israel's sin or open heaven to this poor people!

Truth triumphs! The prophets are confounded! The prophet, in holy indignation, mingles their blood with the waters of the Kishon, and so, evil being judged, there remains no further obstacle to the giving of the divine blessing.

What Elijah did by the power of God, Antichrist will imitate by the power of the devil, to turn men from the true God to worship an idol… In Elijah's day, once the fire had exposed the idolaters, the prophets of Baal were slain. In the coming day, once the wonder of fire from heaven has deceived men into worshipping an idol, those who refuse to worship the image will be slain.

Judgment prepares the way for blessing, so after the fire from heaven comes the rain from heaven. Elijah's opened ear catches "a sound of abundance of rain." A stirring in the tops of the trees, trouble on the waters, the low moaning of earth — these told Elijah's listening ear that the day had come at last. The Lord would send rain upon the earth.

God afflicted the people with drought so that they might learn one thing: the God they slighted was the only source and fountain of all their blessings. Once they have learned it, in God's gracious way, the affliction will cease. God always removes chastisement when it has done the work He sent it to do.

Yes, but no ear of man on earth heard that sound except Elijah's. "The secret of the Lord is for those who fear him."

Suppose a closer walk with God tuned our ears to catch His faintest whispers. Suppose our minds were more enlightened to read them rightly. Would we not often hear His voice telling of coming blessing in the low sad moans that rise from this troubled world? Think of the sigh from a sick bed, the cry of someone bereaved, the ache of a disappointed heart. Would we not detect in them the sound of blessing on its way?

How these words reveal Ahab's true character! "Eat and drink." That was all he knew, or cared to know. He had come out to look for grass, and nothing more, and the prophet gave him the news he knew the king wanted. He could not invite him to join in thanksgiving to God for this glorious triumph over evil. He knew well he would get no response.

He has seen the emptiness of idols, the exposure of the false prophets, the fire from heaven, and the terrible judgment of the prophets of Baal. Sadly, none of it makes any impression on the king; God is not in any of his thoughts... It is always like this with the world. God lays His hand on people in government, and for a time they suffer war, or famine and disease. As soon as relief comes they go back with fresh appetite to their feasting, drinking and pleasure, and God is forgotten.

The prophet might have said, "Why do I need to pray, when God has told me He is going to send the rain?" But no. He went to Mount Carmel — a place of expectancy — where he could scan the whole horizon out to sea. Then "he bowed himself down on the earth and put his face between his knees."

Nature might say that if there is the sound of abundance of rain there is no need to pray, but for the spiritual person it is a divine summons to prayer.

Ahab, in his selfishness, prepared to go home; not to pray, but to feast... a banquet was more to his liking than a prayer meeting.

Surely Elijah needed to eat and drink as well as Ahab! The events of the day were exhausting, and the servants of God get hungry and tired like other men... But the spiritual rises above the physical. The immediate needs of the body are forgotten when powerful spiritual interests are at work.

"I will send rain upon the earth." This does not stop Elijah from praying for rain (v. 42). He is in full fellowship with the Lord, and God has shown him His thoughts and His purpose. But to be an instrument for carrying out His ways in grace, he must depend on Him. God could easily give rain without Elijah, or through someone else. But He never puts His seal on disobedience or independence. That is what so often leaves the work of God's children barren.

The effect on the man of God is completely different. He hears the sound of coming rain, and he knows this is no time for feasting with the world. It is time to draw apart from people — to get alone with God at the top of the hill. When the world goes up to feast, it is time for God's people to go up to pray. Nature might say that if there is the sound of rushing rain there is no need to pray. But for the spiritual man it is a call from God to pray.

First, prayer that gets an answer means pulling away from the hurry and pressure of this world to be alone with God. Like Elijah we must go up to the top of the hill. As the Lord Himself instructs us, "when you pray, go into your room and shut the door and pray to your Father" (Matt. 6:6). How often our prayers achieve nothing because we lack the "shut door." To know we are in God's presence we need to settle our spirits, call in our wandering thoughts, and shut the door on the world.

He reaches the top of the hill, and there he goes down into the valley of humiliation… In front of all Israel, God will support and honour His servant. But alone with God, he must learn how small he is next to God's greatness… He too must remember that he is only dust, and depends completely on the mercy of God… An old teacher has said, "The lower the heart goes down, the higher the prayer goes up. God accepts broken words when they come from broken hearts."

Surely Elijah needed to eat and drink as well as Ahab! The day had been exhausting, and the servants of God get hungry and tired like other men. But the spiritual rises above the physical… Elijah rose above his bodily needs and gave himself to prayer… He who stood bold and upright before king, prophets and people now takes the lowest place he can before God. His success had not gone to his head.

Elijah now says to Ahab, "Go up, eat and drink, for there is a sound of the rushing of rain." Yes, but no ear of man on earth heard that sound but Elijah's. "The friendship of the Lord is for those who fear him." And Elijah goes up as well as the king, throws himself down on the earth, puts his face between his knees, and sends his servant to look. He had heard the sound, but he wanted the testimony of sight from his servant. His servant goes and looks, but sees nothing. "Go again seven times," he says — patience must have its perfect work in every case.

"Elijah was a man with a nature like ours," and yet he had such power with God that God sent both judgment and blessing in answer to his cry. "The prayer of a righteous person has great power as it is working"; but this only comes after long inner dealing with God, much private communion with Him, and a close walk with Him. Not all are called to be Elijahs, but all may seek grace to become diligent in prayer and intercession.

Many Christians throw their responsibilities and privileges overboard because of God's sovereignty. God in His sovereignty was about to bless Israel, to remove the curse that had for so long dried up her streams. The prophet might have said, "Why do I need to pray, when God has told me He is going to send the rain?" But not so. He went to Mount Carmel — a place of expectancy. From there he could scan the whole seaward horizon.

The knowledge that God means to give does not make prayer unnecessary. So in Ezekiel 36–37 the Lord declared His purposes of grace for Israel in a very full way. Then He said, "this also I will let the house of Israel ask me to do for them."

He hears the sound of coming rain. He knows it is no time for feasting with the world. It is time to draw apart from men — to get alone with God at the top of the hill. When the world goes up to feast it is the time for God's people to go up to prayer. Nature might say that if rain is already on the way, there is no need to pray. But for the spiritual man that sound is a call from God to pray.

No ear of man on earth heard that sound but Elijah's. "The friendship of the LORD is for those who fear him." Elijah goes up, as the king does, and sends his servant to look. He had heard the sound, but he wanted to get the testimony of the sight from his servant. His servant goes, and looks, but sees nothing.

We must not only pray but watch and pray. As the apostle urges us, "Continue steadfastly in prayer, being watchful in it with thanksgiving." In Elijah's prayer we see this watching. He heard the sound that summoned him to prayer, and he prayed, and he watched, but at first he sees nothing. How often it is like this with God's people today. God has lessons to teach us, and so for a while He may keep us waiting at His door. We watch to see God's hand at work, and we see nothing. Is it not to teach us that we see nothing of God because something of self fills our vision? We must learn our own nothingness before we see God at work. God will also teach us that prayer is not some secret charm we can use at any moment to get what we ask. Its power lies in the One to whom we pray.

If then we pray and watch, and yet have to own with Elijah's servant, "There is nothing," what more can we do? This question receives a very definite answer from Elijah. He says, "Go again seven times." In other words, we must persevere. We cannot hurry God. We think of what is agreeable to ourselves; God thinks of what is for His glory and our profit.

God may seem indifferent, as Elijah found on Mount Carmel ("Go again seven times"). But it only seems so. Human friendship may break down under too much strain. We honour God when we count on Him like this.

But now the people have acknowledged their evil and turned again to the Lord. Elijah has vindicated the truth by executing the pretenders. So God will remove the judgment. God afflicted the people with drought so that they would learn. The God they slighted was the only source and fountain of all their blessings. Having learned this, in God's gracious way, the affliction will cease. God always removes chastisement once it has done the work He sent it to do.

Many Christians throw their responsibilities and privileges overboard because of God's sovereignty. God in His sovereignty was about to bless Israel. He would remove the curse that had for so long dried up her streams and turned the country "flowing with milk and honey" into a dry wilderness. The prophet might have said, "Why do I need to pray, when God has told me He is going to send the rain?" But it was not so. He went to Mount Carmel, a place of expectancy. From there he could scan the whole seaward horizon.

If we pray and watch, and yet have to admit with Elijah's servant, "There is nothing," what more can we do? This question gets a very definite answer from Elijah. He says, "Go again seven times." In other words, we must persevere. The apostle urges us not only to pray, but to watch for it "with all perseverance." We cannot hurry God. We think of what suits us; God thinks of what is for His glory and our profit.

If the door of God's treasure house always opened at our first knock, we should feel self-contained. We would seem to be commanders, grow arrogant, and forget that we depend on Him. We would be in danger of idolising prayer, and thinking that in it we have a legal claim on God's bounty. We must always remember that the door swings on the hinges of His mercy.

He knew God was about to answer his prayer, though to sight there was only "a little cloud" no bigger than "a man's hand." But behind that likeness of a man's hand, faith could discern the hand of God. The sky was perfectly clear except for that one small cloud. But faith knew that God was behind the cloud, and when God is working a little goes a long way. A handful of flour and a little oil with God can feed a household for a full year. Five barley loaves and two small fish with God can feed five thousand people. A little cloud with God behind it can cover the whole heavens.

Seven is God's number of perfection. The "man's hand" is also suggestive. Belshazzar saw the fingers of a man's hand writing on the plaster of his palace wall, and it announced his doom (Dan. 5:5). There is a Man into whose hand God has committed both judgement and blessing for men: judgement later, blessing now (Acts 17:31).

But the small cloud pictures the hand of the Man Christ Jesus, who is the one Mediator between God and man. When He intervenes, how wonderful are the results!

Many might think that was a poor and insignificant answer to prayer, but not Elijah. He sent a message of urgent haste to Ahab — "Prepare your chariot and go down, lest the rain stop you."

The people suffered drought so that they might learn one thing. The God they slighted was the only source and fountain of all their blessings. Once they had learned it, in God's gracious way, the affliction would stop. God always removes chastening once it has done the work He sent it to do. And the servant who has held to the truth in the face of opponents becomes, in the same measure, a channel of God's mercies to His people.

To natural sight there was no sign of rain. The sky was clear except for a little cloud no bigger than a man's hand. But faith knew that God was behind the cloud, and when God is working a little goes a long way. A handful of flour and a little oil with God can feed a household for a full year. Five barley loaves and two small fish with God can feed five thousand people. A little cloud with God behind it can cover the whole sky. So while Ahab was getting his chariot ready, "the heavens grew black with clouds and wind, and there was a great rain."

Knowing that God means to give does not make prayer unnecessary. In Ezekiel 36-37 the Lord declared His purposes of grace for Israel in full. Then He said, "This also I will let the house of Israel ask me to do for them."

Here we are given the prophet's prayer for others. James draws our attention to it: "Elijah was a man with a nature like ours, and he prayed fervently that it might not rain… Then he prayed again, and heaven gave rain" (James 5:17-18). A cloud "like a man's hand" at first soon fills the whole sky: the prayer is answered.

In 1 Kings 18:44-46, in connection with "the hand," we have the triumph of grace that follows the acceptance of Elijah's burnt offering… "they shall be showers of blessing" (Ezekiel 34:26) — even towards someone like that. Are you surprised at this?… But there is one who can stand between God and man, and lay His hand on both. "For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all" (1 Timothy 2:5-6).

"And Ahab rode and went to Jezreel." But "the hand of the LORD was on Elijah." The hand of the Lord was with the man who had been with God on the top of the hill. And when the hand of the Lord is on a man, he will do everything rightly and at the right time. Guided by the Lord, Elijah had stood before the king to rebuke him for his idolatry. Now, still guided by the Lord, he runs before the king to honour and uphold the king's authority in the eyes of the people. Elijah is taught to hold to what is due to God while showing man proper respect. At the right time he will show his fear of God, and at the right time he will honour the king.

The express word of the Lord took Elijah to Cherith, to Zarephath, and twice into Ahab's presence. But the word of the Lord is not mentioned in connection with his run to Jezreel.

Elijah, by the power of the Spirit of God, ran to Jezreel, to arrive before Ahab's chariot! We might think that after such a day Elijah's energy would be worn out. But the grace of God was what sustained him. We too can have the encouragement of God's word: "they who wait for the LORD shall renew their strength."

God enables the unable, too. Elijah displayed a mighty energy when he ran before the chariot of Ahab from Carmel to Jezreel. But he ran that way because he knew the secret place of strength. The praying man of God would not rise from his knees until the little black rain-cloud appeared. Then he rose on wings as an eagle; after three years of famine, he ran and was not weary.

Girding means applying truth to the soul. It is the word dealing closely with the will and with the movements of the heart. This is arming for conflict in a very practical and effective way. But we must do it in the presence of God, before we meet the enemy. The soldier's belt fastens his other pieces of armour more closely to him. So he is able to march, and strong to fight. There is also a reference to the custom of eastern nations, who belt their long loose garments around them so the clothes will not hinder them in travelling or working. Elijah gathered up his garment and ran after Ahab. It is the bracing up of the affections, the whole inner man, for Christ, and for the things of Christ.

"And Ahab rode and went to Jezreel." But "the hand of the LORD was on Elijah." The hand of the Lord was with the man who had been with God on the top of the hill. And when the hand of the Lord is upon a man, he will do all things rightly and at the right time. Guided by the Lord, Elijah had stood before the king to rebuke him for his idolatry. Now, still guided by the Lord, the prophet runs before the king. He does it to honour the king and to uphold his authority in the eyes of the people. In season he will show his fear of God, and in season he will honour the king.

Elijah was morally far superior to Ahab. We may wonder, then, that he ran before Ahab's chariot from Carmel to Jezreel — no small journey. He would honour the king. This is always the right attitude of God's people towards the highest ruler, whatever his personal character. The ruler, whoever he may be at any time or in any land, is God's representative. He may be too ungodly to understand this himself. But faith understands it and acts on it.

Elijah was so overjoyed that he did a remarkable thing... He must have been both tired and hungry, and he was probably well on in years. Yet he made himself the king's footman in the joy of his heart. Things seemed to be getting right again among the people of God. That was everything to the man who loved the LORD and His people.

He had come from the top of Mount Carmel. In the energy of the Spirit he outran Ahab's chariot to the entrance of Jezreel. But there he was to meet a sudden setback, and it came from someone who had so far kept herself in the background. This was the wicked Jezebel.