1 Kings 18:21-40

Israel's Conversion.

It has been remarked elsewhere that in the history of the Israelitish people we may see pourtrayed the trials and experiences of a Christian soul.

And not only is that true of this history as a whole, but it also holds good of various periods of that history, of various crises in the nation's life. It holds good of that great crisis recorded in this chapter. For from the conversion of Israel on the day of Carmel, we may gather some lessons as to the true doctrine of conversion, the conversion of a man from sin to righteousness, from the power of Satan unto God. From the turning of their heart back again ( 1 Kings 18:37 ), we may learn something as to the change to be wrought in our own. Let us consider, therefore—

1. What it was.

2. How it was accomplished.

3. What were its results.

I. WHAT IT WAS . It was—

1. A change of mind . It was a μετάνοια , a change of thought and view. Of course it was more than this, but this it was pre-eminently and primarily. On that day of the Lord's power ( Psalms 110:1-7 :8) the views of king and people were altered. The king and court—and Ahab was not without his ministers and courtiers to witness the ordeal—had many of them believed in Baal, and served him. It is true some had wavered ( 1 Kings 18:21 ) between Baal and Jehovah; but the people as a whole had held Baal to be Lord and God, prince of nature, source of life, not to the exclusion of Jehovah, but along with Him. The first thing for them to learn, consequently, was that an "idol is nothing in the world;" that Baal was no more than a log ( 1 Kings 15:12 ), a senseless stock, powerless for good or evil It is clear that Elijah's first object was to demonstrate before this great convocation on Carmel the absolute impotence and nothingness of their idol deities. He had been proving for three years past and more that Baal had no dominion over the clouds; that he could not discharge that primary function of a God, viz; to control the course of nature, and give his votaries ram from heaven and fruitful seasons (Le 26:4; Deuteronomy 11:17 ; 1 Samuel 12:17 ; 1 Kings 8:36 ; Psalms 68:9 ; Jeremiah 5:24 ; Joel 2:23 ; Amos 4:7 ; Acts 14:17 ). And now he offers to prove that Baal has as little power over the fire, that recognized emblem and property of God ( Genesis 3:24 ; Exodus 19:18 ; Le Exodus 9:24 ; Deuteronomy 4:1-49 :86); only known to men, according to an ancient tradition, because it had been stolen from heaven. He will also prove that the Lord whom he serves can give both fire and rain; and by these facts he will gain their understandings, the assent of their minds to the conclusion that the Lord alone is God. This was his first task, his main object. And this is the first step towards the conversion of a soul—that it should " know the only true God and Jesus Christ," etc. At the basis of conversion lies the knowledge of God and of self. There is a knowledge which "bloweth up;" while "charity buildeth up" ( 1 Corinthians 8:1 ). There is also a γνῶσις which is life eternal. He is the converted man who can say, "We have known and believed the love that God hath to us" ( 1 John 4:16 ). It was a favourite saying of St. Theresa that if men really knew God, they could not help loving and serving Him. By nature they do not know Him; they have false and unworthy ideas of Him; they think Wire to be altogether such an one as themselves ( Psalms 50:21 ), because the devil, the "slanderer" ( διάβολος ), who is not only the "accuser of the brethren" before God ( Revelation 12:10 ; Job 1:9 ), but also the accuser of God before the brethren ( Genesis 3:5 ), poisons their minds against God, traduces and misrepresents Him, so that the opening of the eyes ( Acts 9:18 ; Acts 16:14 ; Acts 26:18 ; Luke 24:45 ; Ephesians 1:18 ), the enlightening of the mind, the shining of the glorious gospel of Christ in the darkened heart ( 2 Corinthians 4:4 , 2 Corinthians 4:6 )—this is the beginning of our conversion. A conversion which rests, not on knowledge, but emotion, cannot be real and lasting.

2. A change of affection . Believing Baal to be God, they had yielded him their homage, their service. The heart, for the most part ( Romans 7:1-25 . passim ), goes with the understanding. If the latter be firmly persuaded, the former is enlisted. "As he thinketh in his heart, so is he" ( Proverbs 23:7 ). Those who regarded Baal as their helper and benefactor could not help reverencing and loving him ( 1 Kings 19:18 ; cf. Job 31:27 ). But when they learnt his impotence; when they saw that they had been deceived ( Acts 8:9 ); when it was forced upon them that these things were dumb idols, lying vanities, and that the Lord alone had made them, sustained them, blessed them, then there was a strong revulsion of feeling; their heart was turned back again; their affections went forth to Him whom they had slighted and wronged. And so it is in our conversion. It is not a purely intellectual process; it stirs the lowest depths of the heart. When a man realizes that God is not hate, but love; that he is a Father, not a hard master; that the devil has deceived him and enslaved him, while promising him liberty; that the world has cheated him, and its pleasures have mocked him, it would be strange indeed if this apocalypse did not affect the whole man; if the knowledge did not lead at once to loathing and love; loathing for the enemy who has played us so false and slandered our gracious Father; love for Him who first loved us, and sealed His love by pain and sacrifice. And with the newborn love there will be compunction; grief that we have grieved the Eternal Love. This is what we call repentance. It is a part of the μετάνοια .

3. A change of conduct . If the head does not always carry the heart with it, the heart always controls and governs the man. It is the mainspring of our nature. The heart is the helm that turns the ship "whithersoever the governor listeth" ( James 3:4 ). We have no record, indeed, of any permanent change in the religious life of Israel, and it has been too readily assumed that all the congregation that witnessed the descent of the fire, and confessed their belief in Jehovah, straightway lapsed into paganism. But it is clear that, for a time at least, there was a change in their conduct. The readiness with which they slew the priests of Baal shows it. Indeed, without this there would have been no conversion at all. For that word, though constantly used in a purely conventional and non-natural sense—to express, in fact, a mystical change in the man, a peculiar conscious transition which the heart is supposed to experience—really describes a change in the life and conduct ( Acts 15:3 ; Luke 22:32 ; Matthew 18:3 ; James 5:19 ). The secret inner change the Scripture always calls "repentance" ( Matthew 9:13 ; Luke 15:7 ; Acts 20:21 ; Romans 2:4 ; Hebrews 6:6 , etc.) Conversion is the outward and visible change resulting from the former, and corresponding with it. Hence St. Peter's words, "Repent and be converted" ( Acts 3:19 ). This conversion of Israel was not an emotion, an experience, an ecstasy, but a change from Baal. worship to Jehovah worship; from impurity and devilry ( Deuteronomy 32:17 ; l Corinthians Deuteronomy 10:20 ) to righteousness; it was a turning "from idols to serve the living and true God" (1 Thessalonians; 9).

II. HOW WAS THIS CONVERSION BROUGHT ABOUT ?

1. By the ministry of a prophet . The appeal of Elijah ( 1 Kings 18:21 ) had some influence; the works he wrought—he was a prophet of deed—had much more. He was God's messenger to turn the disobedient to the wisdom of the just ( Luke 1:17 ). We are reminded here of the place which the ministry of the word occupies in the New Dispensation. "How shall they hear without a preacher?" "We preach unto you that ye should turn from these vanities," etc. ( Acts 14:15 ). No one says that a preacher is indispensable, but no one can deny that he is God's ordinary instrument for the conversion of men ( 1 Corinthians 1:18 , 1 Corinthians 1:21 ).

2. By the chastening of God . The drought and the famine prepared their stubborn hearts for Elijah's appeal, and disposed them to decision. At another time he might have addressed Israel in vain. And sorrow and pain, privation and bereavement are still not unfrequently found to dispose the rebellious mind to hear the message of God. "When thy judgments are in the earth, the inhabitants of the world will learn righteousness" ( Isaiah 26:9 ; cf. Isaiah 26:16 ).

3. By the terrors of the Lord . It is the "still small voice" wins most for God; but the wind and earthquake and fire have their preparation work to do. The law preceded the gospel, and even the gospel has its stern threatenings. Apostolic preaching did not overlook the terror of the Lord ( 2 Corinthians 5:11 ). We can hardly doubt that fear played some part in the conversion. As on a former occasion, the giving of the law ( Exodus 20:18 ), so at this solemn vindication of the law, "the people were afraid by reason of the fire" ( Deuteronomy 5:5 ). Why, then, should we call that common which God hath cleansed? Why discard an instrument which God has sanctioned?

4. By a supernatural token . For the fire was the turning point in this conversion. It was at the awful "sign from heaven," this evidence of a Divine Presence, that the great cry arose, "The Lord, He is the God." The Bones were dry until the Breath came into them. And may not this remind us that there is a supernatural element in our conversion too? Man cannot change himself. Only by the power of the Holy Spirit, the Spirit which descended in fire ( Acts 2:3 ; Matthew 3:11 ), can the eyes Be opened, the heart softened, repentance wrought, or true and lasting conversion to God be accomplished. This is the dispensation of the Spirit. It is His to convince of sin ( John 16:8 ), to testify of Christ ( John 15:26 ), to renew the heart ( Titus 3:5 ), to give peace and joy ( Galatians 5:22 ).

5. After prayer to God . Not only the prayer of 1 Kings 18:36 , 87, offered before the restored altar of God ( 1 Kings 18:30 ); Elijah had prayed for many years. The discipline of drought was an answer to his prayer. Nor can we think that he was alone in his petitions. The seven thousand would assuredly pray for the regeneration of their country. The triumph of Carmel is the answer to those cries of God's elect ( Luke 18:7 ). And prayer is still one of the instruments of our conversion. It is significant how prayer is mentioned in connection with the example of Elias, and with conversion in James 5:17-20 . Nor is the mention of prayer in connection with St. Paul's conversion less instructive ( Acts 9:11 ). It is one step the soul takes towards God; and by persevering in prayer the goal is reached, for "Every one that asketh, receiveth" ( Matthew 7:8 ). Whosoever shall call on the name of the Lord shall be saved ( Acts 2:21 ). A prayer of half a dozen words once sufficed for justification ( Luke 18:14 ).

6. It was the result of a sudden decision . "How long halt ye?" etc. He will have them make up their minds one way or the ether. It is better to be cold than lukewarm ( Revelation 3:16 ). We cannot serve two masters. How many conversions are deferred because men will not look facts in the face! That is all the preacher asks of them. "If there is a God, then serve Him. If there is a judgment, then prepare for it." Decision of character is necessary to the great change. When the prodigal says, "I will arise," the first step has been taken. And "it is only the first step that costs."

III. WHAT WERE ITS RESULTS ? It is well to ask this question, for some forget that conversion is not the end, but the beginning. It is the entrance on the life of reconciliation and obedience; it is the door to sanctficaton and perfection. This conversion was

1. Obedience . The law enjoined that the false prophet should be put to death ( Deuteronomy 12:1-11 ). The sin of seducing the Lord's people was so heinous that it merited a capital punishment. It has been objected against Elijah that, in the massacre of these 400 men, he displayed a sanguinary and revengeful spirit. But it would have been strange if he, the restorer of the law, had ignored one of its provisions. We should have suspected this conversion had the false prophets been spared. "This sacrifice was no less pleasing to God than that other." For the true convert sets himself to do God's will. Whatever grace and favour God may have showed him cannot release him from the discharge of duty. He must still "keep the commandments" if he would enter into life ( Matthew 19:17 ). Obedience is the touchstone of conversion ( Luke 6:46 ; John 14:21 ).

2. Watchfulness . No doubt one reason why the false prophets were put out of the way was that they might no longer be able to tempt God's people. The convert will be careful to avoid all occasions of sin; he will cut off the right hand that causes him to offend. He will keep himself that the wicked one touch him not ( 1 John 5:18 ). If strong drink has been his snare, he will abstain; whatever his besetting sin, he will put it away. But

3. Blessing. After the conversion came the rain, and a renewal of prosperity and plenty ( James 5:18 ). Not until the people had turned to Him with all their hearts, could He "be jealous for his land, and pity his people" ( Joel 2:12 , Joel 2:18 ). The drought, the punishment of apostasy, was removed on their repentance. Once more the thirsty land drank in the grateful showers; once more a plentiful rain refreshed God's inheritance, and the land brought forth its increase ( James 5:18 )—a picture this of the blessings which attend the reconciled soul. "Rivers of living waters." "The water of life freely." "The fruit of the Spirit." "The peaceable fruits of righteousness."