The Showdown at Mount Carmel

The Showdown at Mount Carmel

1 Kings 18:1-46

Main Idea: The spectacular showdown between Elijah and the false prophets demonstrates that the God of Elijah is the true and living God.

I love movies with showdowns. I own a bunch of John Wayne and Clint Eastwood films, and some more modern Westerns like Tombstone and Open Range. I grew up watching many of these classics with my dad. Many of these Westerns climax with a dramatic gunfight. Sometimes the outnumbered guy or group wins the battle. Sports movies are similar. For example, Hoosiers is a classic story of an underdog victory, in which a most unlikely team wins the state championship in Indiana.

The Bible also contains showdowns, and in many cases an underdog triumphs. For example, Moses, a sheepherder, goes up against mighty Pharaoh and triumphs over the evil empire by God’s power. When the people cross the Red Sea, they sing, “I will sing to the Lord, for He is highly exalted; He has thrown the horse and its rider into the sea” (Exod 15:1). Other battles occur as history progresses into the story of Joshua’s conquest and then into the reign of the judges. Perhaps the greatest underdog story is of Gideon, who with an army of 300 wins a battle over the Midianites because the Lord was with him. The most famous of the showdowns in the Old Testament is David and Goliath. Sportswriters and filmmakers refer to this classic underdog battle all the time. In each of these biblical stories, God raises a leader, a mediator, who represents the people and God and who goes up against the enemies of darkness. Of course, none of these are truly underdog stories since God was with them and for them! But from a human perspective, they were underdogs.

In 1 Kings 18 we have another story of a mediator-leader that God raised up to combat evil: Elijah. After an initial meeting with King Ahab, Elijah went away and was preserved by God’s miraculous supply of daily bread during a famine. Now after three years he appears before Ahab again. In this meeting Elijah arranges one of the great showdowns of Scripture. It’s a firefight on Mount Carmel between Elijah and the false prophets to prove once and for all who the real God is. Elijah is outnumbered, but he is confident because he is the prophet of the living God. Once again he serves as a mighty example of prayer and faith (Jas 5:17-18). In fact, the whole showdown at Mount Carmel was essentially about whose God actually answered prayer.

Let’s trace our way through this narrative with four headings: (1) Elijah and Obadiah: The Preparation for the Showdown (18:1-16); (2) Elijah and Ahab: The Proposal for the Showdown (18:17-19); (3) Elijah and the People: The Purpose of the Showdown (18:20-24); and (4) Elijah and the Prophets: The Prayer-Answering Champion of the Showdown (18:25-46).

Elijah and Obadiah: The Preparation for the Showdown

1 Kings 18:1-16

After the three-year drought, God speaks to Elijah again and says, “Go and present yourself to Ahab. I will send rain on the surface of the land” (v. 1). Once again Elijah follows God’s instructions obediently. The writer reminds us, “The famine was severe in Samaria” (v. 2). We can only imagine how bad this drought was. No doubt the people of Israel were drained. Under the leadership of Ahab and Jezebel, they had put their hope in the storm god, Baal, yet they were famished and desperate. They should have looked to Yahweh who alone controls the rain, for He, not Baal, “covers the sky with clouds, prepares rain for the earth, and causes grass to grow on the hills” (Ps 147:8; cf. Pss 68:4; 104:3). Ahab, presumably living royally still, along with his prophets, apparently cares more for his horses than for his people, and in his pride he refuses to turn the people’s eyes to the true and living God.

In verse 3 we’re introduced to a new character: Obadiah. He serves in Ahab’s court as an administrator. We are told that he “greatly feared the Lord.” This comment is striking. Why is Obadiah serving wicked king Ahab if he fears the Lord? Some have argued that Obadiah isn’t an example to be followed, claiming he lacked courage, that he was a compromiser, that he had divided loyalties, or that he was an ungodly troublemaker (see Wiersbe, Be Responsible, 318; and Ryken on Meyer, Elijah, n.p.). However, I’m inclined to say that Obadiah is an example worthy of admiration (albeit imperfect like us). I believe he was a risk-taking servant of Yahweh.

Why should we have a positive assessment of Obadiah? Twice he—at great risk to his own life—provided for the prophets of Yahweh when Jezebel was killing them. Obadiah “took 100 prophets and hid them, 50 men to a cave, and provided them with food and water” (vv. 4,13). Obadiah clearly loved Yahweh and His servants.

Obadiah saves prophets, but Ahab saves horses (Davis, 1 Kings, 229). While Obadiah was fulfilling Ahab’s request to look for water for the horses, he meets Elijah. Obadiah calls Elijah “lord” (vv. 7,13), but Elijah apparently takes a negative view of Obadiah, saying Ahab is his “lord” (vv. 8,11,14). Elijah tells Obadiah to tell Ahab that “Elijah is here” (v. 8). Remember Elijah’s name: “My God is Yahweh.” Tell them “My God is Yahweh” is here. Obadiah waffles at this demand since he fears for his life. Obadiah’s allegiance to Yahweh has been quiet, and perhaps he thinks Elijah’s confrontational style will end his life and the lives of those he has been protecting.

Obadiah goes on to tell Elijah that Ahab has searched the world over to find the prophet. Obadiah wrongly assumes that if he relays Elijah’s message to Ahab, then Elijah will disappear again, and Ahab will kill him. Here Obadiah displays a lack of trust in God’s sovereign care. Elijah responds by saying, “As the Lord of Hosts lives, before whom I stand, today I will present myself to Ahab” (v. 15; cf. 17:1). Elijah will do what he came to do. He will take his stand before Ahab, not fearing the king, because he knows he ultimately stands before Someone who is more awesome. In verse 16 we read that Obadiah obeyed Elijah’s instructions and told Ahab, and Ahab went out to meet Elijah. While Obadiah was fearful at first, he did obey (cf. Matt 21:28-31).

Before we move to the conversation with Ahab and Elijah, I think it’s worth noting that Obadiah and Elijah provide two ways to serve God. Not everyone will be called to formal ministry like Elijah, but many will be called to serve as “secular saints” like Obadiah. Davis says,

Elijah’s ministry is more public and confrontational; Obadiah works quietly in behind-the-scenes fashion and yet is faithful in the sphere where God placed him. The Bible never tells us that there is only one kind of faithful servant (1 Cor 12:4-6); it never demands that you must be an Elijah clone. (1 Kings, 231)

Obadiah is like the man or woman working for an unbelieving boss. How should you work in such an environment? Obadiah teaches us to do good work. He was elevated to his position because he apparently did a good job. Christians should be known for good work. Paul says, “Whatever you do, do it enthusiastically, as something done for the Lord and not for men, knowing that you will receive the reward of an inheritance from the Lord” (Col 3:23-24). Obadiah also illustrates how one should use one’s influence and resources. Obadiah had access to provisions and made them available to these persecuted prophets. Those who work in professions that allow them to have good salaries and benefits should consider how to use such blessings to advance the kingdom. One might object, claiming that Obadiah was being deceptive, but nothing in the text says that he lied or did anything unethical. He knew about suffering believers, and he used his resources to provide for them. Finally, Obadiah teaches us to be courageous. He ultimately followed Elijah’s instructions at great risk to his own life. The lesson here is that if you are ever in a position where it’s either obedience to God or obedience to man, choose God (Acts 5:29), even if it might cost you your job—or your life.

Elijah and Ahab: The Proposal for the Showdown

1 Kings 18:17-19

Ahab meets Elijah and blames the prophet for bringing the trouble on Israel: “Is that you, you destroyer of Israel?” (v. 17). I don’t think he simply couldn’t recognize Elijah (though his appearance had probably changed over the three-year drought). No, Ahab was making an accusation. He had to blame someone, so why not Elijah? The blame game is as old as the garden. Ahab doesn’t want to accept responsibility. God plainly told His people that famine would result if they worshiped idols (Deut 28:22-24). Ahab disregarded God’s word and received God’s judgment. After three years Ahab still won’t change his mind and heart. Instead of repenting, he blames Elijah. For what we don’t know. Is he saying Elijah’s belief in only one God has aroused the wrath of Baal? Is he blaming Elijah for the criticism he has received from others who are upset by the drought, pointing their fingers at the king? Or has Ahab just grown weary of the drought and wants to blame someone, and Elijah seems like the best candidate? It doesn’t really matter. He definitely doesn’t welcome Elijah but instead accuses him.

This shouldn’t surprise the Bible reader. Prophets are persecuted. Jesus said in the final beatitude,

You are blessed when they insult and persecute you and falsely say every kind of evil against you because of Me. Be glad and rejoice, because your reward is great in heaven. For that is how they persecuted the prophets who were before you. (Matt 5:11-12)

Paul was accused of stirring up riots (Acts 24:5). James encouraged his suffering believers by saying, “Brothers, take the prophets who spoke in the Lord’s name as an example of suffering and patience” (Jas 5:10). So don’t be surprised if the world hates you, for they hated the true and better prophet, Jesus, as well (John 15:18-20; cf. Luke 23:3,5). We don’t live for the applause of people but for the glory of God, and such allegiance to King Jesus will bring accusations from men of earth.

Elijah retorts by telling Ahab, “I have not destroyed Israel, but you and your father’s house have, because you have abandoned the Lord’s commands and followed the Baals” (18:18). The prophet is clear as to why Ahab is the real troubler. He points out Ahab’s sin. Ahab has committed sins of omission and sins of commission (Ryken, 1 Kings, 477). Did you catch them? Sins of omission: “abandoning the commands”; and sins of commission: “followed the Baals.” He reminds Ahab that it isn’t just Israel that has sinned, but “you have.” Yahweh, not Baal, must be feared. And nothing here indicates that Ahab has any true fear of God. He apparently cares for his horses because he trusts in his ability through them to protect and provide more than he trusts in Yahweh (cf. Pss 20:7; 33:17).

Next, Elijah proposes the showdown. He says, “Now summon all Israel to meet me at Mount Carmel, along with the 450 prophets of Baal and the 400 prophets of Asherah who eat at Jezebel’s table” (v. 19). Elijah wants to settle the question of who is God. He offers to meet these prophets at Mount Carmel, if they could get up from Jezebel’s dinner table. Mount Carmel is a mountain range of limestone and flint, containing many caves, off the Mediterranean coast, which at its highest point is 525 meters (1,724 feet). It sits near modern-day Haifa. It’s a beautiful place to visit today. Davis tells us of its mention in historical documents. In Egyptian records it was called “Holy Head,” suggesting it was a sanctuary. An Assyrian king dubbed it “the mountain of Baal of the promontory.” In our day we might call it “Baal’s Bluff” (Davis, 1 Kings, 234). Therefore, this site is the selected battleground, not because it was just a great place to watch a fight but because it was a location of Baal worship. Olley summarizes,

Its location is favorable to the worship of Baal and Asherah with lush vegetation due to the headland encouraging rainfall. It was also the site of a broken down altar of the Lord (30). (Message of Kings, 172)

Yahweh’s altar had been pulled down, and Baal was celebrated there in His place.

It was a good place to decide who should be worshiped. Elijah was going to be playing a “road game” since Baal worship was being practiced there. Elijah offered to meet the prophets on their turf. In so doing he wanted there to be no doubt who the real God was. He was not going to be accused of rigging the contest by having people meet on his turf. In the other corner Ahab surely liked the odds. He had 850 prophets playing at home. Those who follow sports know the home team always has the upper hand. I just watched game seven of the 2014 NBA playoffs between the Heat and the Pacers. Since the game was at Miami, the odds were with them. They have great home-court fans, and they showed up with excitement, rallying the Heat to an impressive victory. How would Elijah, the roughneck prophet, do against an army of prophets at their place?

Elijah and the People: The Purpose of the Showdown

1 Kings 18:20-25

The meeting at Mount Carmel wasn’t a circus. The purpose wasn’t to entertain but to demand a choice between Yahweh and Baal. Elijah’s desire is expressed later in his prayer: “So that this people will know that You, Yahweh, are God” (v. 37). Before we read of this prayer, we see him explaining this purpose in verses 21-24.

Ahab summons all the people to Mount Carmel, where Elijah meets everyone. We can only imagine the scene, but I can picture the rugged Elijah standing there, atop the limestone mountain overlooking the sparkling Mediterranean Sea, with his beard and robe waving in the wind. Israel was there in attendance as well, filled with anticipation and curiosity. There were 450 prophets of Baal and 400 prophets of Asherah, arrayed in their cultic attire, ready to perform their rituals, salivating at the opportunity to defeat Elijah. Ahab surely rolled up to the scene in style, with an entourage in their chariots, arriving to take their special seats.

Elijah addresses the people atop the mount, saying, “How long will you hesitate between two opinions? If Yahweh is God, follow Him. But if Baal, follow him” (v. 21). Elijah’s message is plain and simple. You cannot worship Yahweh and Baal or Yahweh and Asherah. This isn’t an academic matter detached from real life. He basically says, “Theology leads to discipleship. Commitments have consequences” (Davis, 1 Kings, 233). He calls the people actually to follow God, not merely assent to an idea or discuss a topic.

Elijah throws down the gauntlet like Moses, who had passionately addressed the golden-calf-worshiping Israelites: “Whoever is for the Lord, come to me” (Exod 32:26); and like Joshua, who had said, “Get rid of the gods your fathers worshiped beyond the Euphrates River and in Egypt, and worship Yahweh. . . . choose for yourselves today the one you will worship” (Josh 24:14-15). Elijah tells them to get off the fence. Jesus said something similar: “No one can be a slave of two masters” (Matt 6:24). If you are still on the fence, you are saying you aren’t following Him. Jesus said that if we aren’t for Him, then we are against Him (Matt 12:30).

“But the people didn’t answer him a word” (v. 21). Not a word! Why? Was it because they were shocked by his message? Surely not. Surely they had heard that Elijah only worshiped Yahweh and rejected all idols. Why silence? Silence is the easiest way to be noncommittal. When I confront my kids over an issue, their default response is stone-faced silence. They try to find a neutral zone. The Israelites couldn’t respond because they weren’t committed to Yahweh alone. They knew of Yahweh and the Red Sea and the law, but their functional trust had been in Baal, the storm god. Elijah urges them to make a decision. A real decision to follow the living God will lead to people boldly confessing their faith in Him.

In many ways the multitude reflects the postmodern times in which we live. For example, uncertainty is held up as a virtue. One of my unbelieving neighbors recently told a seminary student friend of mine, “My job is to try to get people to question everything.” I heard of one schoolteacher who said her agenda is to “lead the students into the wonders of uncertainty.” However, the faith of God’s people is expressed in confidence. The psalmist says, “The Lord is my rock, my fortress, and my deliverer, my God, my mountain where I seek refuge” (18:2). That doesn’t sound like uncertainty. There is only one rock, only one God, who alone provides security and comfort.

Others in our culture want to worship on a Sunday, but when it comes to business, politics, or international conflict, they’re tempted to defer to conventional wisdom and what’s in keeping with the times. Some believe economics and God, or politics and God, should remain separate. Elijah challenged his generation who believed the same thing. They acknowledged Yahweh but believed following Baal was a more practical way for farmers and merchants to live. However, if God is God, then we must submit to Him and surrender every area of our lives to His lordship.

Israel was “hesitating” or “limping” or “wavering” between Baal and Yahweh (v. 21). Ryken says they were like Little League baseball players, who “step in the bucket” when they’re afraid of the ball (1 Kings, 483). I see this vividly as a coach for the “Coaches Pitch League.” A lot of my kids bail out. They have one foot going to the dugout while part of their body tries to stay in the batter’s box to hit the ball. Bucket steppers waver between two opinions just like the people in verse 21. They partially want to serve Yahweh, but they also want to embrace false gods. Elijah, however, will not allow it because Elijah’s God is the exclusive God who will not share His glory with another.

Elijah breaks the silence in verses 22-24, explaining the rules of the contest and basically giving every advantage to the home team. He reminded everyone that he was greatly outnumbered. He then displayed good sportsmanship by letting the prophets of Baal choose first. They got first pick of the bulls to put on the wood for the sacrifice. Not only does he let them choose first, but Elijah also lets the prophets of Baal go first. He says, “Then you call on the name of your god, and I will call on the name of Yahweh. The God who answers with fire, He is God” (v. 24).

Further, the entire contest played into Baal’s strength. Baal was supposedly the god of the sun, so fire should be no problem. He was also the god of the storm, pictured in ancient paintings with a thunderbolt as his arrow (cf. 2 Sam 22:15; Pss 18:14; 77:17; 144:6; Hab 3:11). Surely he can burn up some wood and a bull on top of the hill. The people finally speak: “That sounds good” (v. 24). “Bring it on,” they say. “We like this.”

Thus, the contest was really about whose God could answer prayer. The God who answered was the real God. That was the purpose of the showdown. Though the story is spectacular and miraculous, the application is common and simple. The God of the Bible hears and answers prayer. We have a relationship with a God, by grace through faith in Christ, who invites us to call on Him and promises to answer. While demonic powers are present and people may feel something in a false cult or religion, it doesn’t mean their god hears prayer like our God. No, the test is the same. The only God who answers prayer is the God of the Bible, and He is the true and living God.

Elijah and the Prophets: The Prayer-Answering Champion of the Showdown

1 Kings 18:26-40

Who is the real God: Baal or Yahweh? The people are about to find out. The prophets of Baal go first, no doubt in dramatic attire and with cultic liturgical practices. There is a stark contrast between how they try to call on Baal and how Elijah calls on Yahweh. We will look at three parts of the prophets’ attempt to get “the storm god” to throw a lightning bolt their way to burn up their bull. Then we will see how Elijah approaches God. The story as a whole shows us the emptiness of false religion and the power of the living God.

The Emptiness of False Religion (vv. 26-29)

First, they called on Baal, but no one answered. They cried out, but the writer emphasizes the emptiness of their petition. He says, “There was no sound; no one answered” (v. 26). He says it again emphatically in verse 29: “There was no sound; no one answered, no one paid attention.” The lack of response from Baal illustrates the truth of the psalmist’s statement:

The idols of the nations are of silver and gold,

made by human hands.

They have mouths but cannot speak,

eyes, but cannot see.

They have ears but cannot hear;

indeed, there is no breath in their mouths. (Ps 135:15-17)

It reminds me of the cell phone commercial, “Can you hear me now?” In this case they never had a connection in the first place. Baal was not on the line because he doesn’t exist! They were like kids playing with a banana pretending it’s a phone. Folly.

Not only did they call on Baal to no avail, but also they cried out from “morning until noon” (v. 26). Let us be reminded that a long worship service doesn’t necessarily imply a powerful worship service. These prophets went on for hours but were wasting their breath and their time. The same is true for prayer. A long prayer doesn’t mean a better prayer, especially if you are praying to the wrong god! You can pray nine times a day facing any direction you want, be dressed with religious garb, and have incense and candles and more, but if you aren’t praying to the God of Elijah, you are engaging in spiritual futility.

Second, they danced, but they were only burning calories. The writer says, “They danced, hobbling around the altar they had made” (v. 26). While dancing and celebration are fitting in response to the grace of Jesus, the type of cultic ritual going on here is once again empty. Leaping around this altar may have provided an entertaining show, but it accomplished nothing spiritually.

Elijah responds to their lengthy prayers and ritual dances with some holy sarcasm. He mocks them in order to draw attention to the folly of following Baal. He wants everyone to know that Yahweh has no rivals. So he says, “Shout loudly, for he’s a god! Maybe he’s thinking it over; maybe he has wandered away; or maybe he’s on the road. Perhaps he’s sleeping and will wake up!” (v. 27). In pagan mythology gods actually performed many human activities, so Elijah uses such silliness to show the vanity of their religion. He says, maybe your “god” had to wander to the restroom! Maybe he went on a journey. Elijah was actually referring to common beliefs. Some believed Baal made journeys, went to sleep, and performed other human activities, including dying. One ancient document says his sister could not find him one day because he had gone hunting (Davis, 1 Kings, 236)! The prophetic sarcasm is meant to expose the uselessness of Baal worship.

Elijah’s sarcasm draws attention to the opposite of these remarks. Yahweh “is God.” Yahweh never sleeps (Ps 121:3-4). He needs no air or food, and He is never “away.” God’s people can always reach their Father. Elijah exposes Baal’s impotence by allowing them to go first and attempt to get an answer from Baal. Soon, Elijah will display the omnipotence of Yahweh.

Third, they cut themselves and raved, but their frenzy produced no fire. The prophets “cut themselves with knives and spears, according to their custom, until blood gushed over them” (v. 28). Then he adds, “They kept on raving until the offering of the evening sacrifice” (v. 29). House states, “Baalists cut themselves and practice frenzied prophesying, not unlike self-hypnosis” (1, 2 Kings, 220).

Here’s an illustration of some common activities in false religions. Some religions engage in activities that bring bodily harm. They may slap themselves with whips while walking through the streets, cut their flesh during a ritual, or abstain from certain pleasures, adopting an ascetic lifestyle. All of these actions are intended to get their god’s attention and rid themselves of guilt and shame. It was useless for these worshipers, and it’s still useless. Masochism has no place in Christian worship.

While many Americans are more civil than this, the thought is present. People still try to perform religious activities to merit God’s approval and blessing. They want to do something to absolve the guilt. Praise God, we don’t have to cut ourselves, beat ourselves, or deny ourselves food and drink and marriage in order to get God’s attention. Blood has already been spilled: Jesus’ blood. His blood and His activity alone allow us to come into God’s presence. By His work, not our work, we’re able to commune with God and be free from condemnation. That news should make you dance and sing and pray!

Regarding “raving,” the Baalists remind us that we don’t need to “check our brains at the door” in worship. While emotion definitely is important in worship, mindless emotionalism isn’t part of true Christian worship. We bring our minds with us when we become Christians. True worship involves mind and heart, “light and heat.” We must respond to God’s revealed truth in worship. We must be earnest, but we don’t need to be frantic, and we must not substitute actions for spiritual life.

Clearly in these four short verses we see the emptiness of false religion. In contrast to this emptiness, in the verses that follow we will see the power of the living God.

The Power of the Living God (vv. 30-46)

In this section we find Elijah, “a man like us,” teaching us about our “prayer-answering God.”

Elijah’s preparation (vv. 30-35). Now it’s Elijah’s turn. He calls all the people to him. He then repairs the altar, which actually signified Israel’s spiritual condition (vv. 30-32). He built the altar properly (cf. Exod 20:25; Lev 1:6-8) with 12 stones. He was reminding them of the faith of their fathers and saying he isn’t proposing something new. Elijah was calling them to return in repentance to the covenant God. He then prepared the altar with the wood and the bull.

Then Elijah shocks everyone. Three times he has them pour four jars of water on the offering and on the wood. It was enough water that it “ran all around the altar; he even filled the trench with water” (v. 35). Elijah wants everyone to know for sure that what is about to happen can only be explained by the power of God. He wants them to know that this handicap is no problem to the living God.

Elijah’s petition (vv. 36-37). Elijah prays that God would burn the wet wood and the sacrifice. In contrast to the lengthy prayers of Baal’s prophets, consider how short Elijah’s prayer is! Take out your watch, and time it. Ready? Here it is:

Yahweh, God of Abraham, Isaac, and Israel, today let it be known that You are God in Israel and I am Your servant, and that at Your word I have done all these things. Answer me, Lord! Answer me so that this people will know that You, Yahweh, are God and that You have turned their hearts back.

It takes less than 30 seconds! The prophets of Baal had ranted and raved from morning to noon. Here is another lesson from the “mighty master of the art of prayer.” Prayer isn’t about the length, volume, or eloquence. It’s about praying to the right God with sincerity.

Later the greater Prophet-Mediator, Jesus, teaches us the same truth about prayer:

When you pray, don’t babble like the idolaters, since they imagine they’ll be heard for their many words. Don’t be like them, because your Father knows the things you need before you ask Him. (Matt 6:7-8)

Jesus goes on to describe in the model prayer how one might pray God-centered, comprehensive prayers to the Father.

The differences in Elijah’s prayer and those of the false prophets are obvious. “Baal’s boys” had home-field advantage, but that didn’t matter, for God isn’t bound to a place. They prayed longer prayers, but that was of no consequence either. God responded instead to a 30-second, heartfelt prayer. They “worked themselves into a feverish pitch in a cacophony of noise and a trail of blood” (House, 1, 2 Kings, 237), but God was not impressed by this bedlam. You cannot manipulate God with gimmicks. He was drawn instead to the humble, heartfelt prayer of Elijah. Don’t buy into the practices of Baal’s boys. Believe that God really does hear the prayers of His children when they pray in sincere faith.

Let me summarize some application points from Elijah’s prayer. First, have a relationship with the living God. Elijah prays to the God of the covenant, the God of Abraham, Isaac, and Israel/Jacob. God had a relationship with these individuals. He called Abraham “God’s friend” (Jas 2:23). We can call on God and even call him “Father” (Mark 14:36) if we know Him by grace through faith in Christ. If you have a relationship with the Father, you can be sure He hears you.

Second, seek the Glory of God. Elijah’s prayer is blatantly God centered. He wants people to recognize the glory of God. Pray like this! Jesus taught us this type of praying in the model prayer, saying, “Our Father in heaven, Your name be honored as holy. Your kingdom come. Your will be done on earth as it is in heaven” (Matt 6:9-10). Before He taught us to pray for things like bread, holiness, and forgiveness, He taught us to long for God’s name to be glorified and God’s kingdom to cover the earth. Are you praying for God’s glory to be made known?

Third, pray for rebels to turn to God. Elijah prayed that God would turn the people’s hearts back to the living God. He prayed that they would know truth (that “I am Your servant, and that at Your word I have done all these things,” v. 36), and respond to it with repentance and faith. Are you praying for conversions? C. S. Lewis said,

I have two lists of names in my prayers, those for whose conversions I pray and those for whose conversions I give thanks. The little trickle of transferences from List A to List B is a great comfort. (Collected Letters, 2:948, quoted in Ryken, 1 Kings 513)

Let us pray for God to turn idol worshipers into Christ worshipers (1 Thess 1:9-10).

Elijah’s brief, God-centered prayer stands in great contrast to the empty prayers of Baal’s boys. Let us follow Elijah’s example.

God’s power and grace (vv. 38-40). In verse 38 we read of how God answered Elijah’s prayer: “Then Yahweh’s fire fell and consumed the burnt offering, the wood, the stones, and the dust, and it licked up the water that was in the trench” (v. 38). The fire fell. Despite the soggy wood, God consumed everything. It was no problem for the God who is “a consuming fire” (Deut 4:24; Heb 12:29). God can light wet wood!

Previously in Israel’s history, God sent fire at the inauguration of the tabernacle worship (Lev 9:24). It signified Yahweh’s acceptance of the sacrificial system. Later, David sacrificed as ordered by God at Ornan’s threshing floor, and Yahweh answered with fire, signifying His acceptance of the offering (1 Chr 21:26). David then said that this particular spot would be the place for the future temple (1 Chr 22:1). Finally, when Solomon completed and dedicated the temple, fire again fell, showing God’s acceptance of their worship.

Here in our story, the fire from heaven is a sure sign that God accepted Elijah’s sacrifice. God proved to everyone that He alone answers prayer, and He must be approached in a particular way. Yahweh provided a way for the people to approach Him, but the people abandoned “the old rugged altar” (Davis, 1 Kings, 240). Therefore, this story shows us not only God’s power in answering prayer but also God’s grace for inviting us to approach Him through blood. Praise God, today we get to approach Him through a better means, through the “old rugged cross,” by the perfect sacrifice of the spotless Lamb of God, Jesus Christ. God reconciles sinful rebels to Himself, forgives their sin, and invites them to call on Him by the blood of Jesus. Let’s never stop thanking God for the cross.

In verse 39 we read of the proper response to God’s power and grace: “When all the people saw it, they fell facedown and said, ‘Yahweh, He is God! Yahweh, He is God!’” True worship isn’t about doing religious aerobics and slicing an artery; it looks more like this: prostration. The people bow before this awesome God, confessing their belief in Him. To be clear, many postures are appropriate for worship, but this is certainly an appropriate posture for those in awe of God.

Those who limp between two opinions never fall on their knees in humble adoration of Yahweh. Uncertainty will never lead you to deep intimacy. Divided affections will never lead you into devoted worship to God. Who is God? If Yahweh is God, then worship Him.

Based on the next action, it seems that Israel finally decided they would follow Yahweh. Their action seems severe to some readers. Then Elijah ordered them,

“Seize the prophets of Baal! Do not let even one of them escape.” So they seized them, and Elijah brought them down to the Wadi Kishon and slaughtered them there. (v. 40)

Some think Elijah acted wrongly here. Was this an act of vicious revenge? No. The reason we don’t understand it is because we forget that Israel was a theocracy. Elijah was calling the people to act in accordance with Deuteronomy 13:12-15. God said that if someone led Israel into idolatry, then that person should be put to death with the sword. Don’t forget how seriously God took idolatry. It was the great danger to Israel. God was preserving Israel, through whom God would ultimately bring forth the Messiah. When you understand this, then you can see how this judgment on the false prophets was actually an act of God’s love for the world that shows us both the severity and grace of God. Because God wouldn’t allow idolatry to persist, Messiah came, and we who are believers will be raised from the dead.

The church today is not a theocracy, and God doesn’t call us to kill others who worship false gods. Instead, we are called to put to death idolatry in our own hearts. Don’t waver between two opinions! “Put to death the deeds of the body,” Paul says (Rom 8:13). Don’t allow functional saviors to rule your heart—money, success, pleasure, peer approval, beauty, politics, control, or sex. These counterfeit gods cannot satisfy your heart, and they cannot answer prayer. Let your heart say, “Yahweh, He is God!” in humble, heartfelt adoration, and live your life out of the overflow of that confession.

True and vibrant worship is possible because there was another showdown on another hillside. Jesus Christ crushed the enemies—Satan, sin, and death—through His cross and resurrection. He was the ultimate Prophet, Mediator, and Victor, showing us once and for all who the real God is. We marvel at Elijah and learn from his prayer and faith, but we realize that what save us and sustain us are the power and grace of Jesus. One greater than Elijah has come.

God’s provision and grace (vv. 41-46). Following the fire, God graciously provides the rain. Elijah tells Ahab, “Go up, eat and drink, for there is the sound of a rainstorm.” This command to go up and eat is probably an exhortation to celebrate the passing of the drought. Elijah confidently expects the rain to fall. Then Ahab actually does something positive when he listens to Elijah and “went to eat and drink.”

Prior to reading of the ensuing rain, we find Elijah praying again. He gets alone on the mountain and bows down. What was Elijah doing on his knees? The posture suggests intense prayer. Remember when James said Elijah prayed that first it would not rain, and then he prayed that it would rain (Jas 5:17-18). Here we seem to find the second part of that verse: Elijah praying for God to end the drought with rain. We’re reminded that Elijah wasn’t a superhero or a magician; he was a helpless man like us, who desperately sought the living God.

Elijah prayed in line with the living God’s promises, for God promised to send rain on the earth (see the specific promise in 18:1 and a general promise in 8:35-36). Elijah realized that God’s promises are invitations to prayer (see the previous section). Elijah could hear the rain: “Elijah said to Ahab, ‘Go up, eat and drink, for there is the sound of a rainstorm’” (v. 41), but he didn’t stop praying until the promise was fulfilled.

God still works through the prayers of His people. And He invites us to pray according to His Word, for He delights to answer such prayers (John 15:7). However, God doesn’t always act immediately when we pray. Elijah’s prayer for fire was answered immediately, but his prayer for rain required persistent prayer. Elijah told his servant to go look for the rain seven times, until a cloud was visible. Then the heavens grew black, and a “downpour” came on the earth. Ahab went down to Jezreel as Elijah had ordered, which seemed like a step in the right direction for this wicked king.

God sends the fire, bringing people to faith in Him, and now God sends the rain, providing food and drink. God alone stands as Creator and Redeemer. Stop and thank Him for His amazing provisions of grace.

Verse 46 reminds us of the secret to Elijah’s ministry: “The power of the Lord was on Elijah.” This phrase also describes God’s rescuing Israel from the clutches of Egypt (Deut 4:34; 5:15; Ps 136:12) and Ezekiel’s being transported from place to place (Ezek 3:22; 33:22; 37:1). While recognizing that there are differences between us and these prophets, my heart still longs for God’s hand on my life. We need His grace and favor as we labor!

Elijah was a man of great passion, power, and faith-filled prayer, but verse 46 also illustrates his humility. Elijah “tucked his mantle under his belt and ran ahead of Ahab to the entrance of Jezreel.” What should we make of this verse? It seems strange to the modern reader, though we find it interesting that Elijah was the Vince Coleman of the prophets (super fast)! He runs some 17 miles to Jezreel out in front of Ahab’s chariot. Why? Ralph Davis puts it this way:

We should consider Elijah and Ahab here primarily in terms of their respective offices, i.e., as prophet and king. . . . The fact that Elijah runs before Ahab suggests that Yahweh’s prophet may be a servant rather than an opponent to the king. The kings and the prophet could work together in ongoing reform. . . . The king could have the prophet as his willing servant instead of his glowering adversary. (1 Kings, 250)

Ryken agrees, saying that Elijah ran ahead of the king to “identify himself as one of Ahab’s servants . . . one of the king’s footmen, or heralds” (1 Kings, 518). Such a practice was common. Near Eastern kings had heralds go before them to announce their approach (Esth 6:11; 2 Sam 15:1; 1 Kgs 1:5). Elijah’s joining of the royal escort demonstrates remarkable humility. He submitted to the authority of the king by going before him.

But such an act of humility on Elijah’s part was also an invitation to king Ahab. Would Ahab submit to God’s word? Would he repent and lead the nation back to repentance? It seems Elijah thought the king and the people were turning their hearts back (v. 37), but his hopes were soon crushed (see ch. 19). Nevertheless, one stands amazed at God’s grace to Ahab. God still hasn’t destroyed him but has instead given him a gospel opportunity. Davis says, “Ahab has an offer of grace in his hand, but his feet will soon stand in the devil’s bedroom” (1 Kings, 252).

A Mighty Master of the Art of Prayer

Before concluding, let’s collect some application from this prayer warrior, Elijah. We have already noted some from his “fire prayer.” We need to (1) have a relationship with the living God, (2) seek the glory of God, and (3) pray for rebels to turn to God. Now, in verses 41-46, we may add the need to (4) get alone with God, (5) pray with the promises of God, and (6) keep on asking to receive from God.

Elijah gets alone on Mount Carmel with no one except his servant. When he prayed for the fire to fall, he prayed in the presence of many others, but here Elijah illustrates for us Jesus’ words: “When you pray, go into your private room, shut your door, and pray to your Father who is in secret. And your Father who sees in secret will reward you” (Matt 6:6). Do you have a place where you can get alone with the Father and cry out to him?

His specific prayer for rain once again is tied to the promise of God. Fill your prayers with Scripture as you ask God to meet specific needs.

Finally, he persists in prayer until the rain falls, reminding us of Jesus’ words, “Keep asking” (Matt 7:7-10). Pray persistently! Paul says to pray constantly (1 Thess 5:17). Don’t stop praying for your lost friend or family member. Don’t stop praying for the fire of revival to fall on your city. Don’t stop praying for God to grant you wisdom, boldness, and faith. Sometimes God answers immediately, but often we must persist in prayer until we see the clouds forming.

How this chapter should encourage our souls! God answers prayer! We see the living God responding to the prayers of His people throughout the Bible until the very end. In Revelation we see a final example of this “promise-prayer” dynamic. Jesus makes this promise: “Yes, I am coming quickly.” And then John writes the following prayer based on that promise: “Amen! Come, Lord Jesus!” (Rev 22:20; emphasis added).

John then concludes with a final note, “The grace of the Lord Jesus be with all the saints. Amen” (Rev 22:21). Yes! May the One greater than Elijah come quickly, and may He give us grace to live faithfully until we see this promise fulfilled.

Reflect and Discuss

1. Obadiah protected God’s prophets during times of persecution. How might God’s people protect one another today?
2. How can God’s people honor those who preach God’s Word?
3. How do people today despise those who preach God’s Word?
4. What are some of the Baals of your culture?
5. Elijah admonishes the people to choose between Baal and Yahweh and then “follow Him.” What can this logic teach us about discipleship?
6. In what ways is Elijah bold before the prophets of Baal?
7. Why did Elijah command so much water to be poured on the altar?
8. In what ways are you tempted to doubt God’s faithfulness in your life?
9. Does God answer prayers today like He did Elijah’s prayers?
10. Is it significant that God defeated the “storm god,” then sent rain immediately afterward? Why or why not?