And he girded up his loins, and ran before Ahab— In this country long and loose garments were in use, and therefore when people were inclined to run, or make any great expedition, their custom was to gird them round their waist. The eastern princes used frequently to be preceded by running footmen, chanters, &c. Hanway tells us, that when the famous Kouli Khan removed his camp, he was preceded by his running footmen, and by his chanters, who were nine hundred in number, and frequently chanted moral sentences and encomiums upon him, occasionally proclaiming his victories also. We are willing to suppose, that Elijah's running before Ahab's chariot to the gates of Jezreel, was not unworthy of his prophetic character. Bishop Patrick supposes he ran before Ahab like one of his footmen, in which he shewed his "readiness to do the king all imaginable honour;" and that he was "far from being his enemy." But, if Ahab had chanters running before him, like Kouli Khan, it does not appear at all contrary to the rules of decorum, for one brought up to celebrate the divine praises, to put himself at the head of them, to direct them in singing, praise to him who was then giving them rain, and to intermingle due encomiums on the prince who had permitted the extermination of the priests of Baal: or if he had none such, yet, if it had been practised in those times, and was thought graceful, and becoming a prince, nothing forbad Elijah's doing it alone; and perhaps what is said concerning the singers of the contemporary king of Judah, 2 Chronicles 20:21-22 may enable us to guess whether it was a practice totally unknown at that time. The expression of the divine historian, that the hand of the Lord was upon him, perfectly agrees with this thought; for it appears from Exodus 3:15 that it signifies the enabling a prophet to prophesy: and therefore we may understand these words of God's stirring him up to the composing and singing of some proper hymns on this occasion, as well as enabling him to run with greater swiftness than his age would otherwise have permitted him to do. See 1 Samuel 18:6-7.
REFLECTIONS.—How great does Elijah appear, alone supporting the cause of God against an idolatrous king, a wicked people, and a multitude of false prophets!
1. With zeal he reproves their inconstancy and infidelity. As there can be but one self-existent, infinite, eternal Being, their halting between God and Baal proved their wavering minds; and the attempt to reconcile their incompatible services evinced their folly. Note; (1.) Unsettled notions in religion have a direct tendency to lead us to unsound practices. (2.) There is no reconciling Christ and Belial, the love of God and the love of the world: the very attempt is a proof of an apostate heart.
2. As conviction sealed up their lips, he condescends (being authorised from God so to do) to make them a fair proposal to try the merits of the cause. Though multitudes and authority, king, priests, and people, were against him, alone he offers to enter the lists on God's behalf, and rests the issue of the trial on an answer of fire from heaven, to consume the sacrifice he proposed. Let him be acknowledged the true God, whose power thus appeared. Note; God's ministers must not be discouraged at seeing all the world united against them. If God be on their side, that is enough to embolden them.
3. The people approved the proposal, and Baal's prophets either dared not reject it, lest they should appear deceivers, or hoped in the issue, if not to prevail in the contest, yet to be on a level with their adversary, and that the shame of his disappointment would then fall heaviest upon him. Note; God entangleth the wise in their own craftiness, and the hope of the hypocrite perisheth.
4. Elijah, because they were many, gives them the preference in the trial; let them begin their sacrifice, but put no fire under it. They prepare their bullock, lay it on the altar, and with loud calls invoke the presence of their deity till noon. Baal probably represented the sun, and from his burning rays at noon they hoped some beam would kindle up the flame: but when past the meridian, mad with vexation, they leaped on or about the altar, and with knives and lancets wounding themselves, sought by their blood to render their deity propitious to their prayers; whilst Elijah, with high disdain and ridicule, mocked at their folly in these mad gestures and cries, as if their god was engaged in business, on a journey, or asleep, and needed to be awaked. Baal, deaf as his image, paid no regard to their prayers, or praises, or prophetic fury, and left his votaries covered with confusion and despair. Note; The corporal severities of popery are like the wounds of Baal's prophets, not of any value in the sight of God, but merely satisfying the pride of the fleshly mind. See Colossians 2:23.
5. It is now Elijah's turn to make the essay; and the calmness and dignity of his procedure bespeak his confidence of success. An ancient altar was there, on which sacrifice had been offered before the temple was built, but now either decayed by time, or thrown down by the idolatrous worshippers of Baal. This he repairs with twelve stones, according to the number of the sons of Jacob, whose name God had altered into Israel on his prevailing prayer; and he doubted not that the same power with God would attend his own. He calls the people to draw near; and having prepared his sacrifice, to prevent the suspicion of delusion, he bids them pour upon it four barrels of water three several times, till the trench he had dug around the altar was filled. Then, at the time when the evening sacrifice at Jerusalem was offering, he drew near the altar, and with holy awe, yet humble boldness, addresses his prayer to the covenant God of their fathers, entreating him to appear, for the magnifying of his own great name, for the conviction of the people, and their conversion from idolatry, as well as to vindicate his prophet's injured character, and prove his divine mission. Instantly the devouring fire descends, and, to the astonishment of the beholding multitude, devours the sacrifice and wood; yea, it burns the very waters dry, and consumes the stones of the altar even to the dust. Note; (1.) Great is the power of effectual prayer: if it bring not the visible fire from heaven, it will still draw down the fire of love, and enable us to offer that best sacrifice, a flaming heart, to God. (2.) The conversion of souls is the deepest concern that lies on a faithful minister's heart. (3.) When the fire of God's wrath fell on Jesus, the sinner's sacrifice, then was the ransom paid, and the covenant of peace established among men.
6. Vanquished by such evidence, the people in adoration fall on their faces, as confounded at their idolatry, and confessing now the only true God: but alas! the change was of short continuance. Note; Miracles may extort confessions, but cannot convert the soul. (1.) Like Elijah, we must not faint because we do not instantly receive, but persevere in prayer, and we shall not be disappointed. (2.) Great events arise from small beginnings: the work of grace in the heart at first is like the little cloud; it begins, perhaps, by a casual word dropped without design, but by and by overspreads all the faculties of the body and soul. (3.) They who are most distinguished of God, and with greatest boldness are called to rebuke men's sins, must shew their humility exemplary as their zeal, and pay every due respect to men's persons. (4.) When God strengthens us, we shall run, and not be weary.