1 Kings 18:1-20

II. THE GREAT CONTEST ON CARMEL 18:1-46

Events in Israel during the years of Elijah's self-imposed exile are not narrated in any detail. No doubt at first Jezebel and the Baal prophets assured the people that their god controlled the weather and not Yahweh. But as the months and years of drought continued, the people were increasingly filled with apprehension and alarm over the threat which Elijah had pronounced. Ahab scoured the countryside and even surrounding nations in an attempt to locate the Tishbite in order to vent his wrath upon the one who was regarded as the author of all the famine misery. Unable to get her hands on Elijah himself, Jezebel unleashed a fierce persecution on the prophetic order of which he was recognized as the head. But as the drought continued into the third and fourth years it is quite possible that the attitude of the people began to change. Maybe Baal and Asherah were only vanities; maybe Yahweh did control the heavens even as Elijah declared. The stage was set for a most dramatic confrontation between God and His would-be rivals. The author first discusses (1) the arrangements for the contest (1 Kings 18:1-20). He then describes (2) the contest itself (1 Kings 18:21-40), and (3) the aftermath of it (1 Kings 18:41-46).

A. THE ARRANGEMENTS FOR THE CONTEST 18:1-20

When Elijah returned at God's direction to his native land, the first official with whom he had contact was a faithful royal steward name Obadiah. Albeit somewhat reluctantly, Obadiah conveyed the news of Elijah's return and whereabouts to the king. In a brief but highly charged encounter with Ahab, Elijah laid down the gauntlet with regard to the pagan prophets who were on Ahab's payroll. It was a challenge Ahab could not disregard. The narrative moves through Elijah's conversation with Obadiah (1 Kings 18:1-16) to his challenge of Ahab (1 Kings 18:17-20).

1. ELIJAH AND OBADIAH (1 Kings 18:1-16)

TRANSLATION

(1) And it came to pass after many days, that the word of the LORD came unto Elijah in the third year, saying, Go and show yourself to Ahab, that I may send rain upon the face of the ground. (2) And Elijah went to show himself to Ahab. Now the famine was heavy in Samaria. (3) And Ahab had called unto Obadiah who was over the house. (Now Obadiah feared the LORD exceedingly; (4) and it came to pass, when Jezebel cut off the prophets of the LORD, that Obadiah took a hundred prophets and hid them by fifties in a cave, and fed them with bread and water.) (5) And Ahab had said unto Obadiah, Go in the land unto all the wells of water and unto all the brooks; perhaps we shall find grass that the horses and mules might live, that we might not have to cut off some of the beasts. (6) And they divided the land between them to pass through it; Ahab went one way by himself and Obadiah went the other way by himself. (7) And as Obadiah was in the way, behold Elijah met him, and he recognized him, and fell upon his face and said, Is this you, my lord Elijah? (8) And he said to him, It is I. Go, say to your master, Behold Elijah! (9) And he said, What have I sinned that you are giving your servant into the hand of Ahab, to slay me? (10) As the LORD your God lives, there is surely no nation or kingdom where my master has not sent to seek you; and when they said, He is not here, then he made the kingdom or nation swear that it could not find you. (11) And now you are saying, Go and say to your master, Behold Elijah! (12) And it shall come to pass when I shall go from you, then the spirit of the LORD will lift you up where I know not; and when I come and tell Ahab, and he cannot find you, he will slay me; but I your servant have feared the LORD from my youth. (13) Was it not told my lord that which I did when Jezebel slew the prophets of the LORD, that I hid a hundred men of the prophets of the LORD by fifties in a cave and fed them with bread and water? (14) And now you are saying, Go and say to your master, Behold Elijah; he will then slay me! (IS) And Elijah said, As the LORD of hosts lives, before whom I stand, I shall appear this day unto him. (16) And Obadiah went to meet Ahab, and he told him; and Ahab went to meet Elijah.

COMMENTS

When circumstances were just right for a dramatic confrontation between Yahweh and Baal, the Lord spoke to Elijah, instructing him to return to Israel and to Ahab because God was ready to send rain upon the land. The phrase in the third year (1 Kings 18:1) is difficult because it is not certain from what point the author is counting these years. The New Testament indicates that the famine lasted a total of three years and six months (Luke 4:25; James 5:17). If Elijah spent about a year at the brook Cherith and about two-and-a-half years at Zarephath, then it would be in the third year of his stay with the widow that God gave the prophet these new instructions.

The famine was severe in Samaria (1 Kings 18:2). The people were reduced to virtual starvation and probably were only able to sustain themselves by the importation of grains from Egypt and other less affected regions. At this point the author introduces one of the unsung heroes of the Old Testament, Obadiah, whose name most appropriately means the servant of Yahweh.[422] Obadiah was the governor of Ahab's palace in Samaria, a position of no little importance. It was probably not in spite of but rather because of Obadiah's religious convictions that he had been entrusted with such an important office. Since he was a god-fearing man (1 Kings 18:3), Ahab could depend on his fidelity and conscientiousness. As proof of Obadiah's devotion to the Lord, the author recounts the fearless deeds of this man of God during the period when Jezebel was persecuting the prophets of God. 1 Kings 18:13 suggests that this persecution took place while Elijah was absent from the land. Obadiah took a hundred of the faithful prophets who remained in the land and hid them, fifty to a cave. The division of the prophets into two companies was partly for the sake of security and partly for the sake of convenience. The greater the number to be fed, the greater the chance of detection. Throughout the period of Jezebel's ruthless persecution, Obadiah took care of these men of God by supplying them with food and water (1 Kings 18:4). Feeding these men during this period of famine was a remarkable feat.

[422] The Jewish Talmud (Sank. 39b) suggests that this Obadiah may be the prophet whose book is found among the Minor Prophets. There is no basis for this assumption excepting the similarity in name.

It was while Obadiah was on an errand for his king that he encountered Elijah. Ahab had sent his faithful steward throughout the land in search of water near which grass might still be growing. The king was facing the unpleasant prospects of having to slaughter a portion of his livestock if fodder was not soon located (1 Kings 18:5). The king and Obadiah divided the land between them to facilitate the search (1 Kings 18:6). This personal inspection by the king and one of his chief officers marks the extreme straits to which the Israelites were now reduced. Whether or not the two men were accompanied by a retinue is uncertain.

When Obadiah met Elijah in the way, he instantly recognized the prophet. His humble obeisance and the terms in which he addressed Elijah reveal the profound reverence with which Obadiah regarded the man of God. The question Is this you? expresses the surprise of Obadiah at seeing Elijah, not any uncertainty as to identity (1 Kings 18:7). Elijah acknowledged that he was the long-missing prophet, and ordered Obadiah to go and inform the king that he was back (1 Kings 18:8).

Obadiah was horrified at the thought of announcing to Ahab that Elijah had returned because he knew the disposition of his master (1 Kings 18:9). In the name of Yahweh, Obadiah swore that Ahab had communicated with all neighboring and accessible courts in search for Elijah, and even had made these foreign kings swear that they had not harbored the prophet (1 Kings 18:10). It is ironic that Elijah was in Israel seeking an audience with the king while he was being sought for in foreign lands. Your God (1 Kings 18:10) implies the recognition of the close association of God and prophet. For this reason Obadiah regarded the request of Elijah to be unreasonable (1 Kings 18:11). He was afraid that when he went to inform the king of Elijah's whereabouts, that the prophet would disappear. If such should happen, then Ahab would feel that his steward had lied to him or trifled with him and would certainly slay Obadiah. The sudden and mysterious disappearance and the long concealment of the prophet had given birth to the theory that the spirit of God had whisked him away.[423]

[423] Obadiah may be referring to Elijah's astuteness in evading capture which the humble steward attributed to the Spirit of God, i.e. God's wisdom or direction.

Obadiah wished to convince Elijah that the refusal to comply with his request was not prompted by a lack of loyalty to the cause of Yahweh. He pointed out that he was and had been from his youth a worshiper of Yahweh (1 Kings 18:12). In case Elijah had not heard of the noble deed he had performed, Obadiah related to the prophet how he had saved the hundred prophets (1 Kings 18:13). Should such devotion be rewarded with such a potentially dangerous assignment? (1 Kings 18:13). When Elijah took a solemn oath in the name of the Lord of hosts[424] that he would appear to Ahab that day (1 Kings 18:15), Obadiah went to seek Ahab and the king in turn hastened to confront the prophet (1 Kings 18:16)

[424] The hosts refer primarily to the armies of Israel (Cf. 1 Samuel 17:45). The designation Lord of Hosts was first used by Hannah (1 Samuel 1:11).

2. ELIJAH AND AHAB (1 Kings 18:17-20)

TRANSLATION

(17) And it came to pass when Ahab saw Elijah, that Ahab said unto him, Is this you, O troubler of Israel? (18) And he said, I have not troubled Israel, but you and the house of your father in that you have forsaken the commandments of the LORD, and you have walked after the Baalim. (19) And now send, gather unto me all Israel unto Mt. Carmel, and the four hundred fifty prophets of Baal and the four hundred prophets of Asherah, who eat at the table of Jezebel. (20) And Ahab sent to all the children of Israel, and he gathered the prophets unto Mt. Carmel.

COMMENTS

Ahab did not meet the prophet with a humble and contrite heart, but with sarcasm and belligerence. By means of a rhetorical question Ahab expressed his amazement that Elijah had ventured back into his presence. He addressed the prophet as the troubler of Israel (1 Kings 18:17). This term troubler (-okher) is interesting. The verb from which it comes is used in the Old Testament to denote alienation from society (Genesis 34:30) or from God (Joshua 6:18; Joshua 7:25; 1 Samuel 14:29) which results from some heinous crime or act. Ahab thus charged Elijah with being the one who by his actions had alienated the deity (Baal?) so that the rains had been withheld.

If Ahab thought that Elijah would throw himself on the mercy of the crown and beg pardon for the suffering he had caused the nation, he completely misjudged the man. In words seething with defiance, the Tishbite hurled the epithet back into the teeth of the king. It is you and your father's house who have brought the trouble on Israel!. In the prophet's accusation, you have forsaken the commandments of the Lord and you have walked after the Baalim, the first you is plural and the second is singular. Preceding kings and the people as a whole had broken God's commandments by the calf worship. But Ahab alone had introduced the Baal cult into the land. The plural Baalim (1 Kings 18:18) probably refers to the various images or statues of this god set up in the land of Israel.

The text does not indicate how Ahab reacted to the defiant response of Elijah. It may well be that the unexpected calmness and boldness of the prophet completely unnerved Ahab so that he could make no reply. In any case, Elijah hurled a challenge at the king. Let all Israel, i.e., the representatives of the nation, gather to Mt. Carmel along with the four hundred fifty prophets of Baal and four hundred prophets of Asherah. These men are called prophets because they prayed to and spoke in the name of their respective gods. They were Jezebel's ministers, probably imported from Sidon, and they were fed from the bounty of the queen (1 Kings 18:19).

Mt. Carmel was a most appropriate location for the prophetic showdown. Carmel is a ridge, rather than mountain, some twelve miles in length. Near the summit of the ridge is a plateau where the contest might well have taken place. A spring of water is close at hand which is said to flow even in the driest seasons. The selection of Carmel as the site of the confrontation was also dictated by the fact that it had a central and convenient location; that it was near the sea, from whence the rain-clouds would come; that it was of easy access from Jezreel; and that it was not only a holy place from earlier times (cf. 2 Kings 4:23), but also had its altar of the Lord. Carmel was in every way,[425] therefore, a most appropriate locality for the public vindication of Israel's God and His prophet.

[425] Gray (OTL p. 395) also suggests that Carmel may have been a favored cult-center of Baal. Since it was near the border of Phoenicia, the hill was an ideal place for Elijah to throw down the gauntlet to Jezebel. Gray's suggestion that Elijah's associates were hiding in the caves of Carmel does not appear to this writer too likely.

Ahab immediately complied with the demands of Elijah and summoned the nation and the prophets of Baal to Mt. Carmel. The king sent unto the people, i.e., invited the people to attend the contest. He gathered the prophets of Baal, perhaps implying that they were unwilling to come and were forced to do so by the king (1 Kings 18:20). The prophets of Asherah probably did not attend the convocation because they were under the personal control of the queen, and she would not allow their participation.