(9) Descent of Fire. Elijah having rebuked their folly and wickedness with the sharpest irony, and it being at last evident to all that their efforts to obtain the wished-for fire were vain, now, at the time of the evening sacrifice, offered up his prayer. The Baalites' prayer was long, that of the prophet is short—charging God with the care of His covenant, of His truth, and of His glory— when, behold, 'the fire came down, licked up the water, and consumed not only the bullock, but the very stones of the altar also' (verse 38). The effect of this on the mind of the people was what the prophet desired:acknowledging the awful presence of the Godhead, they exclaim, as with one voice, 'The Lord He is God; the Lord He is God!' Seizing the opportunity whilst the people's hearts were warm with the fresh conviction of this miracle, he bade them take those juggling priests and kill them.
(10) Answer to Prayer for Rain. All this Elijah might lawfully do at God's direction, and under the sanction of His law (Deut. xili :5; xviti : 20). Ahab having now publicly vindicated God's violated law by giving his royal sanction to the execution of Baal's priests, Elijah informed him that he may go up to his tent on Carmel to re freshment, for God will send the desired rain (verse 41). In the meantime he prayed earnestly (James v :17, 18) for this blessing: God hears and answers: a little cloud arises out of the Mediter ranean sea, in sight of which the prophet now was, diffuses itself gradually over the entire face of the heavens, and now empties its refreshing waters upon the whole land of Israel ! Here was another proof of the Divine mission of the prophet, from which, we should imagine, the whole nation must have profited; but subsequent events would seem to prove that the impression produced by these dealings of God was of a very partial and temporary character. Impressed with the hope that the report of God's miraculous actings at Carmel might not only reach the ear, but also penetrate and soften the hard heart of Jezebel, and anxious that the reformation of his country should spread in and about Jezreel also, Elijah, strength ened, as we are told, from on high, now accom panies Ahab thither on foot.
(11) Jezebel. How ill-founded the prophet's expectation was, subsequent events too painfully proved. Jezebel, instead of receiving Elijah obvi ously as the messenger of God for good to her nation, now secretly conceives and openly declares her fixed purpose to put him to death (1 Kings xix:t). Terrified by the knowledge of this vile woman's design he fled into the wilderness and there longed for death.
(12) Angel Ministry. But God is still gracious to him. He now, alone in the wilderness and at Mount Horeb, will at once touch his heart and correct his petulancy by the ministration of His angel, and by a fearful exhibition of His Divine power. And having done this, revealing Himself in the gentle accents of a still voice, He announces to him that he must go and anoint Hazael king over Syria, Jehu king over Israel, and Elisha prophet in his own place, ere death can put a period to his labors (1 Kings xix :15). When God had comforted His prophet by telling him of these three instruments he had in store to vindicate his own insulted honor, then he con vinced him of his mistake in saying 'I only am left alone,' etc., by the assurance that there were seven thousand in Israel who had not bowed the knee to Baal.
(13) Elisha. Leaving the cave of Horeb, Eli jah now proceeded to the field where he found Elisha in the act of ploughing, and, without utter ing a word, he cast his prophet's mantle over him, which was a symbol of his being clothed with God's spirit (verse 19). The Divine impression produced upon the mind of Elisha by this act of Elijah made him willing to leave all things and fol low him.
(14) Naboth. For about six years from this calling of Elisha we find no notice in the sacred history of Elijah, till God sent him once again to pronounce sore judgments upon Ahab and Jezebel for the murder of unoffending Naboth (1 Kings xxi:17, etc.). How he and his associate in the prophetic office employed themselves during this time we are not told. We need not dwell upon the complicated character of Ahab's wickedness (1 Kings xxi) in winking at the murderous means whereby Jezebel procured for him the in alienable property of Naboth. (See AHAB ; NA Boni.) When he seemed to be triumphing in the possession of his ill-obtained gain, Elijah stood before him, and threatened him, in the name of the Lord (1 Kings xxi :19-25), B. C. 869 (comp. 2 Kings ix:21-26 inclusive), that God would retali ate blood for blood, and that not on himself only— 'his seventy sons shall die, and (comp. 2 ix :to) Jezebel shall become meat for dogs.' Fearing that these predictions would prove true, as those about the rain and fire had done, Ahab now assumed the manner of a penitent ; and, though subsequent acts proved the insincerity of his repentance, yet God rewards his temporary abasement by a temporary arrest of judgment. We see, however, in after parts of this sacred history, how the judgments denounced against nim, his abandoned consort, and children, took effect to the very letter.