ELIJAH DECISION TIME (1 KINGS 18:1-40)

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1 ELIJAH DECISION TIME (1 KINGS 18:1-40) One of the most exciting chapters in the Bible is 1 Kings 18. It is a chapter that can inspire colorful sermon titles: The Battle of the Gods, Showdown at Mount Carmel, The God That Answers by Fire. I like Limping Between Two Opinions or simply Decision Time! This great chapter pictures a series of confrontations. Elijah is again and again confronted by one or more individuals. A DIVINE CONFRONTATION (18:1, 2a) We first have a divine confrontation between God and Elijah: Now it came about after many days, that the word of the Lord came to Elijah in the third year, saying, Go, show yourself to Ahab, and I will send rain on the face of the earth (v. 1). In the third year probably refers to the time Elijah was at Zarephath. 1 The drought lasted three and one-half years (Luke 4:25; James 5:17). The people had more than three years to see that Baal could not produce rain. God decided the time was right to call His people back to Himself, so once more the word of the Lord came to Elijah. God was ready for the next step in His plan. As usual, when God spoke, Elijah obeyed: So Elijah went to show himself to Ahab (v. 2a). 1 Critics of the Bible have attempted to find a contradiction between the phrase in the third year and the fact that the New Testament says the drought lasted three and one-half years. Elijah probably spent almost a year at Cherith and around two and one-half years ( in the third year ) at Zarephath. This adds up to three and one-half years. A PROVIDENTIAL CONFRONTATION (18:2b-16) A side story tells how Elijah and Ahab got together (vv. 2b-16). A confrontation occurred between Elijah and Obadiah, a believer in the Lord. 2 Ahab sent his servant Obadiah to find pasture for Ahab s animals. As Obadiah searched, he met Elijah. Elijah told him to inform his master, Behold, Elijah is here (v. 11). This made Obadiah nervous, because Elijah had a way of appearing from nowhere and then quickly vanishing. Obadiah feared that Elijah would be gone when Ahab came and Ahab would kill him in his rage (vv. 9-12). Elijah assured him, however, As the Lord of hosts lives, before whom I stand, I will surely show myself to him [Ahab] today (v. 15). A ROYAL CONFRONTATION (18:17-20) This meeting led to a royal confrontation: So Obadiah went to meet Ahab, and told him; and Ahab went to meet Elijah (v. 16). Ahab and Elijah were face to face for the first time in more than three years. To appreciate this confrontation, go back to the end of verse 2: Now the famine was severe in Samaria. (Emphasis mine.) Things were bad in the country. Ancient folk believed that one way to nullify a curse was to destroy the one who pronounced it. Therefore, Ahab had been searching everywhere for Elijah for years. Obadiah told Elijah, There is no nation or kingdom where my master 2 There is not time in the sermon to go into this fascinating little story in detail. See page 36 for additional information on this part of the text. 1

2 has not sent to search for you (v. 10). Now suddenly Elijah reappeared to confront Ahab once more. Picture Ahab riding up on a horse. Standing before him with legs widespread and his fists on his hips, the wind stirring his shaggy garments and unkempt hair, is Ahab s most hated enemy, Elijah! Ahab snarls, Is this you, you troubler of Israel? (v. 17). In other words, Do you see the parched grass and dead trees, the bleaching bones of animals, the cries of hungry people? It is all your fault. You have troubled this land! Rather than acknowledge that his own sin had brought calamity upon the country, Ahab blamed Israel s troubles on Elijah. That is typical, isn t it? Since the Garden of Eden, men have blamed others for their troubles. I counseled with one woman whose husband would fly into a rage, drive his fist through a window pane, then hold up his cut, bleeding wrist and shout, Look what you made me do! Elijah was not intimidated. Instead, he put the blame where it belonged: I have not troubled Israel, but you and your father s house have, because you have forsaken the commandments of the Lord, and you have followed the Baals 3 (v. 18; emphasis mine). In other words, he was saying, This calamity has come upon you because of your own sin! Let us pause to note an important point. From time to time, people attempt to introduce unscriptural practices into the church. When others object, those who introduced the innovation say, You are just a troublemaker! 4 Elijah would reply, No! Those who forsake the ways of God are those who trouble spiritual Israel! Elijah instructed Ahab, Now then send and gather to me all Israel at Mount Carmel, together with 450 prophets of Baal and 400 prophets of the Asherah, who eat at Jezebel s table (v. 19). Mount Carmel is located on the Mediterranean seacoast, west of the Sea of Galilee. 5 This site was probably selected for several reasons. It was considered a sacred spot by many. It was a high place 3 The plural form is used because several forms of Baal worship, including the Asherah, had been introduced. 4 A case in point is the instrument of music that was introduced into the worship of the Lord s church in the U.S. in the late 1800s. Those who introduced the instrument said that those who objected were causing division. Those who objected replied, You are the ones who drove the wedge! (Romans 16:17). 2 where idol worship had replaced the true worship of God. It was a strategic spot with everything Elijah needed. Since all of Israel had been involved in going away from God, Elijah wanted representatives of each family there. Especially, Elijah wanted the false prophets there: the 450 prophets of Baal and the 400 prophets of Asherah, the feminine counterpart of Baal. The latter, probably both men and women, ate at Jezebel s table. They were under her personal protection. So Ahab sent a message among all the sons of Israel, and brought the prophets together at Mount Carmel (v. 20). The prophets mentioned here are the 450 prophets of Baal (v. 22). The 400 prophets of the Asherah did not come for the showdown. Possibly, Jezebel would not let them; Ahab probably had no control over them. Why did Ahab do what Elijah told him to do? He could have had many reasons. Perhaps he was willing to try anything to end the drought. Maybe he thought the 450 prophets of Baal could do what he had been unable to do: destroy Elijah. Probably, this is simply a tribute to the powerful influence of the prophet. A PERSONAL CONFRONTATION (18:21-24) Let us set the scene at Mount Carmel, beginning at verse 21. On one side were the 450 prophets of Baal and their company. Saying 450 might not sound too impressive, but compare it with the size of our congregation. 6 It is a sizeable number! Now imagine these 450, well-fleshed with long, flowing hair, dressed in splendid robes of Tyre purple mingled with gold. On each chest would be a polished metal disc to reflect the sun, which they believed was Baal s throne. Nearby was the king with his company. Note that this was an armed camp. Before the day was done, the prophets of Baal would be wield- 5 Carmel means garden land or park. This was the most fertile strip of land in North Israel. Mount Carmel is actually a ridge twelve miles in length. The traditional spot for the confrontation with the prophets of Baal is the highest point, now called El Muhraka, the place of burning. 6 Estimate the number present in the assembly, then add to it, double it, take from it, or do whatever is necessary to total 450.

3 ing swords and lances (v. 28). Thousands of Israelites were watching: the most important of the people, the leaders, plus many others. (At the traditional locale, there is a large space below where thousands could see what was happening.) It would have been a hungry-looking group. Many, I am sure, were emaciated after threeplus years of drought. On the other side, all by himself, was one man, Elijah, this rough-hewn messenger of Jehovah. Do not feel sorry for Elijah, however. He was God s man in Israel, doing God s work, on God s mission. The odds were not 450 to 1, or 1,000 to 1. Rather, the odds were 1,000 to 1 plus God. If God is for us, who is against us? (Romans 8:31; emphasis mine). Elijah was in control. Elijah spoke many times in this chapter. Every time he spoke, it was with authority; usually, it was a command. He commanded Obadiah, Go tell Ahab I am here. He commanded Ahab, Gather everyone together at Mount Carmel. Later, he commanded the prophets of Baal, Put an ox on the altar. He commanded the people, then the king again. Elijah was in control. Take heart from this story if you have to stand alone for God at home, at work, or at school. If you know that you stand squarely in the plans and purposes of God, you can be in control of your situation. Keep this scene in mind as we see the personal confrontation between Elijah and the people of Israel. As Elijah began to speak on Mount Carmel, he did not speak to the prophets of Baal or to the king, but to the people. The prophets of Baal were hopeless cases; Elijah made no effort to convert them. He wanted ultimately to influence the king, but at first he did not address Ahab. At that point, his concern was with the people the vacillating, compromising people of God. Elijah said to them, How long will you hesitate between two opinions? If the Lord is God, follow Him; but if Baal, follow him (v. 21a). The Hebrew word translated hesitate refers to being crippled. The RSV has How long will you go limping between two different opinions? Imagine one crippled from birth or by an accident so that one leg is shorter than the other. In the metaphor used here, one leg represents the worship of Jehovah; the other, the worship of Baal. They do not match! Elijah says, Make up your mind which you will choose. It s decision time! You must decide which way you will go! It is becoming popular in the religious climate of our day to blend religions a little Christianity, a little Oriental religion, a lot of mysticism. Such syncretistic religions, as they are called, have an appeal for many people. God, however, has never accepted a syncretistic religion. 7 The Israelites were trying to mix the worship of Jehovah with the worship of Baal, and God s spokesman said, It cannot be! You must go with one or the other! Make up your mind which way it will be! What was the crowd s response to this stirring challenge? But the people did not answer him a word (v. 21b). Many present had to know that Elijah was right; they had to know that Jehovah had condemned Baalism and all other forms of idolatry. They knew that they could say nothing to justify themselves. On the other hand, they were not ready to commit themselves to Jehovah and take the consequences. They could count. On one side was one man; on the other were 450 prophets of Baal, plus the king and all his forces. Thus, they said nothing. I have seen it often; perhaps you have too. As you study with someone, he initially discusses the passages with you, maybe even argues with you. Eventually, there comes the time when he knows what he needs to do; he knows you can answer with Scriptures any objection he can bring up. However, he is not ready to make a commitment, so he refuses to answer and you die a little inside. The Israelites were like that. The people did not answer him a word. Elijah was sharper than any of us have been in similar situations, though. He had a plan in mind: I alone am left a prophet of the Lord, but Baal s prophets are 450 men. Now let them give us two oxen; and let them choose one ox for themselves and cut it up, and place it on the wood, but put no fire under it; and I will prepare the other ox, and lay it on the wood, and I will not put a fire under it. Then you call on the name of your god, and I will call on the name of the Lord, and the God who answers by fire, He is God (vv a). Elijah was still talking to the people, not to the prophets of Baal. God had sent Elijah to restore rain (v. 1), but that would not happen until there was some sign of national repentance. Thus, Elijah made 7 Clyde M. Miller, First and Second Kings, Living Word Commentary (Abilene, Tex: A.C.U. Press, 1991), 7:272. 3

4 a proposition. I alone am left a prophet of the Lord, he began. There were one hundred prophets hidden away in a cave (v. 13), but Elijah was the only one doing the work of a prophet at that moment. He began to explain his proposition: Let the prophets of Baal give us two oxen. Since these false prophets were under the king s protection, they could go to the nearest pasture and get a couple of oxen. The ox was one of the symbols of Baal. Then let them choose first, Elijah continued. On the surface, all of the advantage in this challenge is to Baal. They then are to cut their ox into pieces on the wood, but put no fire under it. I will do the same with my ox, Elijah next instructed. Of course, the usual way to offer a sacrifice was to light the wood under the sacrifice. Then came Elijah s clincher: You call on the name of your god, and I will call on the name of the Lord, and the God who answers by fire, He is God! Elijah s first challenge having no rain for years had been directed at Baal, and so was this one. Baal was supposed to be the god of nature. When the thunder rolled, it was supposedly Baal speaking. Further, Baal worshipers believed the sun to be Baal s throne. When they saw the sun, they shouted praise to Baal. If Baal were really the god of nature, sending down fire from heaven should be child s play for him. Elijah s challenge captured the Israelites imagination. Maybe some remembered that Jehovah God had sent down fire when Moses set up the tabernacle (Leviticus 9:24) and at the dedication of Solomon s temple (2 Chronicles 7:1). This was to be a battle of the gods! And all the people answered and said, That is a good idea 8 (v. 24b). A THEOLOGICAL CONFRONTATION (18:25-29) For the first time, Elijah spoke to the prophets of Baal: Choose one ox for yourselves and prepare it first for you are many, and call on the name of your god, but put no fire under it (v. 25). Elijah had spoken first to the people because he was most concerned about them; also, in so doing, he had hooked the prophets of Baal. Elijah did not ask them if the proposal sounded fair or if they wanted to do it. They had to do it or admit defeat by default before the people; Elijah commanded them. 8 The literal Hebrew is the word is good. We now witness the sad spectacle of the sound and fury of vain religion. Being human, we are impressed with spiritual show, with vigor and vitality in the area of religion. We say, Surely this group or that is right. Look at all they are doing. See how big they are. They are so active! You have not seen activity until you sit for five, six, or seven hours, watching the prophets of Baal perform! Then they took the ox which was given them and they prepared it and called on the name of Baal from morning until noon saying, O Baal, answer us. But there was no voice and no one answered. And they leaped about the altar which they made (v. 26). 9 From secular records, 10 we can reconstruct a reasonably accurate picture of what the prophets of Baal did. They began with a cry, O Baal, hear us, then started to dance with a swinging motion. They howled louder, O Baal, hear us. Their dancing became more frantic. They whirled around and around, moving wildly back and forth, up to the altar and then away. Their heads were low, their uncut hair sweeping the ground. They worked themselves into a frenzy as they screamed, O Baal, help us! This went on for hours, from morning until noon. At that point the madness would become infectious, and the people would join in. However, Elijah forestalled that: And it came about at noon, that Elijah mocked them and said, Call out with a loud voice, for he is a god; either he is occupied or gone aside, or is on a journey, or perhaps he is asleep and needs to be awakened (v. 27). This is a funny verse; Elijah said some hilarious things. He had a right to say them, however. Idol worshipers thought of their pagan gods as an enlargement of themselves, a projection of their human qualities. Their gods had human appetites and were often depicted as having human bodily functions. Elijah had a deadly serious purpose in saying these amusing things. His purpose was to keep the Israelites from getting caught up in the madness by figuratively throwing a bucket of cold water over 9 The word leaped is from the same Hebrew word translated hesitate in verse 21. Both literally mean limped. One translation has They limped upon the altar. What they are doing is grotesque. 10 From records of Baal worship plus related records of other idol worshipers. 4

5 their heads. In effect, he was saying to the people, Isn t this ridiculous? He mocked, Shout louder! If you are right and Baal is a god, the problem cannot be with him; the problem must be with you. You are not loud enough. You have to get his attention! Maybe he is occupied. You will get the idea if you use the word preoccupied. Think of a man watching a football game on TV while his wife tries to get his attention. Perhaps Baal is watching the Super Bowl. Maybe he has gone aside. The Hebrew translated gone aside was a euphemism in Bible times for going to the bathroom ; and most earlier commentators were convinced this is what Elijah meant. It could refer, however, to taking care of business, such as hunting for food. For the sensitive, let us say that Elijah was suggesting, Perhaps Baal has gone to Safeway to get food. Maybe he is on a journey. Perhaps he went to a warmer climate for the winter. Maybe he is asleep and needs to be awakened. He must have taken an extra sleeping pill! Elijah s mockery had two results: It apparently had the desired result of keeping the Israelites from getting caught up in the furor, and it made the prophets of Baal furious! So they cried with a loud voice and cut themselves according to their custom with swords and lances until the blood gushed out on them. And it came about when midday was past, that they raved until the time of the offering of the evening sacrifice (vv. 28, 29a). The false prophets of Baal threw themselves into the second and third stages of the Baal rite. Their howling became demonic yells. They slashed their bodies with sharp instruments, and their blood flowed, mingling with the sweat upon their bodies. If you had been standing near as they whirled faster and faster, you would have been sprayed with bloody sweat. They began to prophesy (the NASB has raved, but the Hebrew word is the word for prophesy ). If you want to know what they did, listen to the charismatic programs on TV. They began to speak in incoherent, nonsensical phrases what some call ecstatic utterances. It was a scene of chaos and total hysteria. At last they collapsed on the ground, 450 exhausted prophets, their beautiful robes soaked with blood and sweat and covered with dust, after six or seven hours of madness. (One thing can be said about them: They must have been in good physical shape to have done all this!) Then we have this sad commentary: But there was no voice, no one answered, and no one paid attention (v. 29b). Let us consider a word about sincerity. It is a common philosophy that sincerity is the most important thing religiously, that as long as one is sincere, it makes little difference what he believes or does religiously. Look at the prophets of Baal in the dust, and you will see the personification of sincerity. However, it was all for nothing. It is not enough to be sincere; one must be sincerely right in accordance with the Bible. A DECISIVE CONFRONTATION (18:30-35) It was Elijah s turn. Then Elijah said to all the people, Come near to me. So all the people came near to him (v. 30a). No doubt some people had scattered in the previous six or seven hours. Elijah gathered them together again. And he repaired the altar of the Lord which had been torn down (v. 30b). They had torn down the altar of the Lord and built altars to Baal and Asherah. Now Elijah rebuilt the altar of the Lord. Again Elijah was involved in the work of restoration. He brought no new law; rather, he restored the old. And Elijah took twelve stones according to the number of the tribes of the sons of Jacob, to whom the word of the Lord had come, saying, Israel shall be your name (v. 31). Elijah did not use ten stones, representing the ten tribes of Israel. Rather, he used twelve stones, representing all twelve tribes. The people had divided, but God wanted them to be one. No doubt by God s guidance, Elijah reverted to the time when all twelve tribes were known as Israel. So with the stones he built an altar in the name of the Lord, and he made a trench around the altar, large enough to hold two measures of seed. Then he arranged the wood and cut the ox in pieces and laid it on the wood. And he said, Fill four pitchers [water jars] with water and pour it on the burnt offering and on the wood. And he said, Do it a second time, and they did it a second time. And he said, Do it a third time, and they did it a third time. And the water flowed around the altar, and he also filled the trench with water (vv ). 5

6 I am not sure how big a measure of seed was, but apparently it was a sizeable amount. Again, I am not sure how large the water jars were, but one thing we can be sure of: After twelve jars of water were poured on the altar, it was soaked. Critics used to scoff, There had been a drought for three and one-half years, and still they found all this water! However, the brook Kishon (v. 40), which was fed by innumerable springs, was nearby. 11 Too, Mount Carmel is right on the Mediterranean Sea. Sea water is not good for drinking, but it is great for getting things wet. When my family and I went by ship to Australia in 1968, we drank water from storage tanks, but we took baths in sea water. Near the ocean, one has an inexhaustible supply of sea water! What was the point of soaking the sacrifice and everything surrounding it? To prove there were no tricks, that there was no natural way to burn up the sacrifice. Pagan priests were not above resorting to trickery, such as smuggling in glowing coals in the firewood taken into the temple. (History tells that on one occasion, the priests had made a hole beneath the altar and put a priest in it, to cause the fire to light miraculously at the right psychological moment. However, being in close quarters, with a live flame consuming the oxygen, the priest suffocated before he could do the job.) Elijah had everything soaked. He was preparing the people for decision time. A PRAYERFUL CONFRONTATION (18:36-39) Elijah was again before his God. The prophets of Baal had engaged in six or seven hours of howling. On the other hand, Elijah spoke a simple prayer two verses long. There was no hysteria, just simple faith and trust. (I imagine he asked the people to stand back before he prayed!) Then it came about at the time of the offering of the evening sacrifice, that Elijah the prophet came near and said, O Lord, the God of Abraham, Isaac and Israel, today let it be known that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Answer me, O Lord, answer me, that this people may know that Thou, O Lord, art God, and that Thou hast turned their heart back again (vv. 36, 11 The brook still flows today. It is called in the Arabic, the river of slaughter. It is an important river in Palestine, second only to the Jordan. 37). Then the fire of the Lord 12 fell, and consumed the burnt offering and the wood and the stones and the dust, and licked up the water that was in the trench (v. 38). It has been a long time since I did much camping, but I know that rocks make poor firewood and dust can be used to put out fires. The fire of the Lord, however, consumed rocks, dirt, everything! What a spectacular sight that must have been! Those who have visited that area tell us the fire could have been seen for miles even in Jezreel, where Jezebel was (1 Kings 18:46; 19:1)! What was the effect on the crowd? And when all the people saw it, they fell on their faces; and said, The Lord, He is God; the Lord, He is God (v. 39). Lord is all capital letters in the NASB, showing that it stands for the sacred name of God, often translated Jehovah. The people shouted, Jehovah is God! Baal is not God; Jehovah is God! For the first time in years, the name of Jehovah was on the lips of the people. For the moment, indecision was gone! A PRACTICAL CONFRONTATION (18:40) To complete the story, we need to read verse 40: Then Elijah said to them, Seize the prophets of Baal; do not let one of them escape. So they seized them; and Elijah brought them down to the brook Kishon, and slew them there. Josephus adds the detail that the people actually did the deed at Elijah s instigation. We are shocked at this seeming brutality. In a later lesson we will deal with all that is involved in such an action; but for the moment, let us consider a few comments: The law commanded that false prophets be killed (Deuteronomy 7:1-5; 13:13, 14). This should have been done by the king, but it was not; in fact these prophets were under his protection. Elijah once more demonstrated that men must respect God s laws. To look at the situation in another way, there was a malignancy in the nation. How does a doctor treat malignant cancer? He does not just remove some of it. He tries to get the entire tumor. He even 12 Commentators often suggest that this was lightning. We know, however, that it was not ordinary lightning for at least two reasons: (1) It consumed stones, dust, etc. Ordinary lightning does not do that. (2) It came from a cloudless sky (v. 43). 6

7 takes some of the surrounding tissue. He must get it all to cure his patient. That was the attempt here. CONCLUSION Chapter 18 is exciting; it was decision time for Israel. Today is decision time for us. Three basic groups were present on Mount Carmel, three groups which exist almost anytime a sizeable number of people come together. First, there are those like Elijah, those totally dedicated to God, completely committed to doing His will. Unfortunately, this group is always in the minority. They are, however, the ones God can use, the ones God is looking for. 13 What if God came to a worship assembly today, looking for a man, a woman, a boy, a girl He could use? Could He come to you and point and say, There, there is one whose heart is stayed on Me; there is one I can use in My service? We thank God that we do have such people in the church: men, women, boys, and girls who are willing to stand alone for right if need be. Second, there are those like the prophets of Baal, those hardened in sin and dedicated to unrighteousness. Elijah made no effort to convert these. It is sad but true that there are always people like this. There is little need to speak to them about their souls. They have heard so many sermons that truth rolls off them. If you say anything to them, they respond, Leave me alone! Don t preach to me! Then there is the third group, the largest group of all: those like the children of Israel, with divided allegiance, limping along between two opinions. They are not terribly bad, but not terribly good either. It was to such a group that Elijah spoke; it was these people he was concerned about; it was these he challenged to make a decision. Is it not true that many of us have been limping along spiritually? The challenge to each of us is the challenge Elijah gave long ago: Make up your mind about who you will serve! If power is your god, then forget about Jehovah and serve power. If popularity is your god, then forget about Jehovah and serve popularity. If money is your god, then forget about Jehovah and serve money. However, if Jehovah is God, then serve Him! You have to make up your mind: No one can serve two masters (Matthew 6:24). It would be wonderful if each person would 13 If time allows, use Ezekiel 22:23-30 here. this very day totally commit himself or herself to the Lord, saying, The Lord, He is God; the Lord, He is God! It is equally thrilling if just one decides to dedicate his or her life to the Lord and goes back to work or to school to be God s man or woman in that sphere of influence. No miraculous fire from heaven will come to help you make that decision, but we have been studying from God s Word and believe it is powerful (Romans 1:16). Jeremiah says that it is like a fire (Jeremiah 5:14; 23:29; Lamentations 1:13). Can you feel it burning in your bones? I hope you will say, God s Word is true! Jehovah is God! I need to obey Him! VISUAL-AID NOTES You, as the preacher or teacher, are the visual aid, as you bring the exciting scenes of this lesson to life by your words and bodily movements. Throw yourself into this presentation! LESSON OUTLINE INTRODUCTION A. First Kings 18 is one of the most exciting chapters in the Bible. B. In this chapter, we have a series of confrontations: Elijah is confronted by one or more people again and again. I. A DIVINE CONFRONTATION (18:1, 2a) A. A divine confrontation occurs between God and Elijah. B. God says, Go, and Elijah obeys. II. A PROVIDENTIAL CONFRONTATION (18:2b-16) A. These verses contain a side story that tells how Elijah and Ahab get together. It is a confrontation between Obadiah and Elijah. B. Obadiah, Ahab s servant, has gone to find pasture for Ahab s animals. As he is searching, he meets Elijah. Elijah tells him to tell Ahab, Behold, Elijah is here (v. 11). This makes Obadiah nervous (vv. 9-12), but Elijah reassures him (v. 15). III. A ROYAL CONFRONTATION (18:17-20) A. Ahab and Elijah are face to face for the first time in more than three years. Ahab accuses 7

8 Elijah of being responsible for all the trouble (vv. 2b, 17), but Elijah is not intimidated (v. 18). (When people disobey God, they are responsible for problems that result; the people who oppose them are not responsible! See Romans 16:17.) B. Elijah tells Ahab to gather the prophets of Baal at Mount Carmel (v. 19). 1. Mount Carmel was considered a sacred spot by many. 2. It was a high place where idol worship had replaced true worship. 3. It was a strategic place. IV. A PERSONAL CONFRONTATION (18:21-24) A. Picture the groups at Mount Carmel: 1. On one side: a. The 450 prophets of Baal and their company b. Thousands of Israelites: the most important of the people, the leaders of the people, and others c. The king and his company 2. On the other side, all by himself: Elijah. Do not feel sorry for him. a. It is not 1,000 to 1 odds; it is 1,000 to 1 plus God. b. Elijah is in control here. Every time he speaks in this chapter, it is with authority; usually, it is a command. B. Elijah s initial confrontation on Mount Carmel is not with the prophets or with the king, but with the people. 1. Elijah says, It s decision time! (v. 21a). 2. The people answer him not a word (v. 21b). They are not yet willing to commit themselves and take the consequences. 3. Elijah makes a proposition (vv a)! a. Remember that Baal was supposed to be the god of nature. The sun was supposedly his throne. b. If this were true, sending fire should be child s play for him. 4. The people agree (v. 24b). The NASB has That is a good idea. V. A THEOLOGICAL CONFRONTATION (18:25-29) A. For the first time, Elijah speaks directly to the prophets of Baal (v. 25). 1. He does not just ask them if they think the proposal is a fair one; he commands them. 2. They have to do it or admit defeat by default before the people. B. In verses 26 through 29, we have the sad spectacle of the sound and fury of vain religion. 1. Many are impressed by a show or by vigor and vitality. For the next six or seven hours, the prophets of Baal are full of activity, putting on a great show! 2. Elijah s ridicule (v. 27) has a twofold purpose: a. He is showing the weakness of pagan religions. b. He is forestalling the people who are getting caught up in the furor by pointing out how ridiculous the actions of the prophets are. VI. A DECISIVE CONFRONTATION (18:30-35) A. It is now Elijah s turn. He gathers the people together and again confronts them. B. He repairs the altar of Jehovah that has been torn down. C. He prepares the sacrifice and then has it soaked again and again so there is no chance for trickery. (There is plenty of water in the nearby sea.) D. He is preparing the people for decision time. VII. A PRAYERFUL CONFRONTATION (18:36-39) A. Elijah is again before his God. The prophets of Baal have howled for six or seven hours. Elijah s simple prayer takes only two verses (vv. 36, 37). B. Fire comes from heaven and consumes the sacrifice, along with the stones, dust, and water (v. 38)! C. For the first time in years, the name of Jehovah is on the lips of the people (v. 39)! VIII. A PRACTICAL CONFRONTATION (18:40) A. The prophets of Baal are killed. B. The spiritual malignancy in the land requires radical surgery: Get it all; do not miss any! CONCLUSION A. We still have several basic groups of people today: 1. Those like Elijah: totally dedicated to God 8

9 and to doing His will 2. Those like the prophets of Baal: hardened in sin and dedicated to un- righteousness 3. Those like the children of Israel: with divided allegiance, limping along between two opinions (KJV) B. We may find ourselves in the third group like the Israelites. If so, this lesson has a special message for us. 1. As Christians, we need to make up our OBADIAH (1 Kings 18:3-16) minds to dedicate ourselves completely to the Lord! 2. No fire from heaven will be sent to convince us, but the Word of God is like a fire (Jeremiah 5:14; 23:29); it is powerful! Romans 1:16 says that the gospel is the power of God for salvation to everyone who believes. 3. God is still looking for dedicated people today! First Kings 18:3-16 is a parenthesis in the story of Elijah and the prophets of Baal. In it we are introduced to a man we wish we knew more about: Obadiah. Obadiah means servant of the Lord. There are several Obadiahs mentioned in the Bible. Some think this is the one who wrote the one-chapter book named Obadiah. We cannot be sure about that, but what little we know is thought-provoking: (1) He feared the Lord greatly (v. 3). Pockets of faith still existed in the apostate northern kingdom of Israel. (2) At considerable personal risk, he made an effort to preserve the faith. When Jezebel destroyed the prophets of the Lord,... Obadiah took a hundred and hid them by fifties in a cave, and provided them with bread and water (v. 4). We are reminded of heroic stories of men and women who have saved lives by smuggling others out of danger. Obadiah s approach to the problems of his day was different from Elijah s. It is the thrust of our series that God needed Elijah to meet the problems head on. Who can say, however, that Obadiah s contribution was insignificant? Usually there is more than one way to deal with a problem, and usually each approach has something to commend it. (3) Obadiah maintained his faith even as he served in a responsible public capacity in a godless government, no less. He was over the household of Ahab (v. 3). Ahab s division of the land between himself and Obadiah (see v. 6) shows Ahab s confidence in him. By the time of Ahab, the king s steward frequently served as the king s chief advisor. My guess is that Ahab chose Obadiah for this position because of Obadiah s faith, rather than in spite of it, or because he was unaware of it. Obadiah would obviously not tell Jezebel s husband about hiding the prophets, but we have no reason to believe that he kept his faith in Jehovah secret. Because of Ahab s background, the king would know that a faithful follower of Jehovah could be trusted with all that he had. Even today it is common practice for unscrupulous men to hire honest men to see over their affairs. I like Clyde Miller s comment on Obadiah s position in Ahab s household: Obadiah, as well as Daniel, Nehemiah, and others, demonstrates that one can be a servant of man in governmental circles and still be a faithful servant of the Lord. 1 1 Clyde Miller, First and Second Kings, Living Word Commentary (Abilene, TX: A.C.U. Press, 1991), 7:268. Copyright, 1993, 1998 by Truth for Today ALL RIGHTS RESERVED 9