1 Kings 18:20

18:17-20 One may guess how people stand affected to God, by observing how they stand affected to his people and ministers. It has been the lot of the best and most useful men, like Elijah, to be called and counted the troublers of the land. But those who cause God's judgments do the mischief, not he that foretells them, and warns the nation to repent.

So Ahab sent unto all the children of Israel,.... By messengers, requiring their attendance at Mount Carmel at such a time, at least their chief and principal men: and gathered the prophets together unto Mount Carmel; the four hundred and fifty prophets of Baal, but not the four hundred prophets of the groves; for of them we have no account afterwards, only of the former; it may be they were not at the command of Ahab, only of Jezebel, at whose table they ate, who would not suffer them to go.

Local tradition places the site of Elijah's sacrifice, not on the highest point of the mountain (1,728 ft.), but at the southeastern extremity (1,600 ft.) of the ridge, where a shapeless ruin, composed of great hewn stones, and standing amid thick bushes of dwarf-oak, in the near vicinity of a perennial spring, is known to the Arabs as "El-Maharrakah," "the burning," or "the sacrifice." All the circumstances of the locality adapt it for the scene of the contest.

He complied with Elijah’s motion; partly, because it was so fair and reasonable, that he could not refuse it with honour, nor without the discontent of all his people, this being proposed in order to their deliverance from this terrible famine; partly, because the urgency of the present distress made him willing to try all means to remove it; partly, from a curiosity of seeing some extraordinary events; and principally, because God inclined his heart to close with it.

20. mount Carmel—is a bold, bluff promontory, which extends from the western coast of Palestine, at the bay of Acre, for many miles eastward, to the central hills of Samaria. It is a long range, presenting many summits, and intersected by a number of small ravines. The spot where the contest took place is situated at the eastern extremity, which is also the highest point of the whole ridge. It is called El-Mohhraka, "the Burning," or "the Burnt Place." No spot could have been better adapted for the thousands of Israel to have stood drawn up on those gentle slopes. The rock shoots up in an almost perpendicular wall of more than two hundred feet in height, on the side of the vale of Esdraelon. This wall made it visible over the whole plain, and from all the surrounding heights, where gazing multitudes would be stationed.

Verse 20. - So Ahab sent unto all the children of Israel, and gathered the prophets together unto Mount Carmel, ["The persecuting king became a passive instrument in the hand of the persecuted prophet" (Stanley). His ready compliance with Elijah's request, notwithstanding the bitter hatred of the man which he had just betrayed, is easily explained. It was not so much that "he bowed before the spiritual supremacy of the prophet, which impressed him" (Bahr), as that he hoped, from his reappearance, that he was now about to speak the word ( 1 Kings 17:1 ) and give rain upon the earth, and Ahab was willing to take any measures which would conduce with that result. It would take some days to collect the representatives of the tribes.] 1 Kings 18:20

Elijah's contest with the prophets of Baal. - Ahab sent through all Israel and gathered the prophets (of Baal) together upon Mount Carmel. According to 1 Kings 18:21 , 1 Kings 18:22 , and 1 Kings 18:39 , a number of the people ("all the people") had also come with them. On the other hand, not only is there no further reference in what follows to the 400 prophets of Asherah (cf. 1 Kings 18:25 and 1 Kings 18:40 ), but in 1 Kings 18:22 it is very obvious that the presence of the 450 prophets of Baal alone is supposed. We must therefore assume that the Asherah prophets, foreboding nothing good, had found a way of evading the command of Ahab and securing the protection of Jezebel. (Note: It is true that in 1 Kings 18:22 the lxx have this clause, καὶ οἱ προφῆται τοῦ ἄλσους (i.e., האשׁרה) τετρακόσιοι, which Thenius regards as an original portion of the text, though without observing the character of the lxx. If the Asherah prophets had also been present, Elijah would not only have commanded the prophets of Baal to be seized and slain (1 Kings 18:40), but the Asherah prophets also. From the principle a potiori fit, etc., it may be possible to explain the omission of the Asherah prophets in 1 Kings 18:25, but not in 1 Kings 18:40.) King Ahab also appeared upon Carmel (cf. 1 Kings 18:41), as he had no idea of Elijah's intention, which was by no means "to prove to the king that he (Ahab) and not Elijah had brought Israel into trouble" (Vat., Seb.

[Bible] 18:20. Achab sent to all the children of Israel, and gathered together the prophets unto mount Carmel. 18:21. And Elias coming to all the people, said: How long do you halt between two sides? If the Lord be God, follow him: but if Baal, then follow him. And the people did not answer him a word. 18:22. And Elias said again to the people: I only remain a prophet of the Lord: but the prophets of Baal are four hundred and fifty men. 18:23. Let two bullocks be given us, and let them choose one bullock for themselves, and cut it in pieces, and lay it upon wood, but put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under it. 18:24. Call ye on the names of your gods, and I will call on the name of my Lord: and the God that shall answer by fire, let him be God. And all the people answering, said: A very good proposal. 18:25. Then Elias said to the prophets of Baal: Choose you one bullock and dress it first, because you are many: and call on the names of your gods; but put no fire under. 18:26. And they took the bullock, which he gave them, and dressed it: and they called on the name of Baal from morning even until noon, saying: O Baal, hear us. But there was no voice, nor any that answered: and they leaped over the altar that they had made. 18:27. And when it was now noon, Elias jested at them, saying: Cry with a louder voice: for he is a god; and perhaps he is talking, or is in an inn, or on a journey; or perhaps he is asleep, and must be awaked. 18:28. So they cried with a loud voice, and cut themselves after their manner with knives and lancets, till they were all covered with blood. 18:29. And after midday was past, and while they were prophesying, the time was come of offering sacrifice, and there was no voice heard, nor did any one answer, nor regard them as they prayed. 18:30. Elias said to all the people: Come ye unto me. And the people coming near unto him, he repaired the altar of the Lord, that was broken down:

1 Kings 18:20 He complied with Elijah’s motion; partly, because it was so fair and reasonable, that he could not refuse it with honour, nor without the discontent of all his people, this being proposed in order to their deliverance from this terrible famine; partly, because the urgency of the present distress made him willing to try all means to remove it; partly, from a curiosity of seeing some extraordinary events; and principally, because God inclined his heart to close with it. ## 1 Kings 18:21 How long halt ye between two opinions? why do you not make straight paths with your feet? as the phrase is, Heb_12:13; why do you walk so lamely and unevenly, being so unsteady in your opinions and practices, and doubting whether it is better to worship God or Baal? ## If the Lord be God; whom you pretend to worship in the calves, 2Ki_10:16 ,31 : compare Exo_32:4. ## Follow him; worship him, and him only, and that in such place and manner as he hath commanded you, and not by the calves. ## But if Baal; if Baal can prove himself to be the true God. ## The people answered him not a word, being convinced of the reasonableness of his proposition; taught by experience that Jehovah had sent this judgment, and that Baal could not remove it, which had staggered them in their opinion about Baal; yet not daring to disown Baal, for fear of the displeasure of the king, then present.