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trying than that of others. As we know, there were still thousands left in Israel who
had not bowed to Baal (1 Kings 19:18).
But there was at least one general effect throughout the land of this terrible period of
drought. Every one must have learned that it had followed upon the announcement of
Elijah; every one must have known what that announcement had been, with all
concerning Jehovah and His prophet that it implied; and, lastly, if no general
repentance had taken place, every one must at least have been prepared for the grand
decisive trial between God and Baal, which was so soon to take place. And still the
weary days crept on as before; the sun rose and sank on a cloudless sky over an arid
land; and there was no sign of change, nor hope of relief. It was summer. Jezebel had
left the palace of Samaria, and was in her delicious cool summer-residence at Jezreel,
to which more full reference will be made in the sequel (comp. 1 Kings 18:45, 46;
and the inference from 1 Kings 21:2). But Ahab was still in Samaria, busy with cares,
caused by the state of the land. This temporary absence of Jezebel explains not only
Ahab's conduct, but how he went to meet Elijah, attempted no violence, and even
appeared in person on Mount Carmel. So great was the strait even in Samaria itself,
that the king was in danger of losing every horse and mule, whether for the public or
his own service. To discover if any fodder were left in the country, the king and
Obadiah were each to make careful survey of part of the land. Obadiah had not
proceeded far on his mission, when the sight least expected - perhaps least desired -
presented itself to his view. It was none other than Elijah, who had been Divinely
directed to leave Sarepta and meet Ahab. As there is not anything in Holy Scripture
without meaning and teaching, we may here mark, that, when this is assigned by the
Lord as the reason for Elijah's mission: "I will send rain upon the ground" (1 Kings
18:1), it is intended to teach that, although it was Jehovah Himself (and not Elijah, as
the Rabbis imagine) who held "the keys of the rain," yet He would not do anything
except through His chosen messenger.
Obadiah could have no difficulty in immediately recognizing Elijah, even if he had
not, as seems most likely, met him before. With lowliest reverence he saluted the
prophet, and then received command to announce his presence to Ahab. But timid
and only partially enlightened, although God-fearing, as Obadiah was, this was no
welcome message to him. Ahab had so long and so systematically sought for Elijah,
that Obadiah could only imagine the prophet had been miraculously removed from
shelter to shelter, just in time to save him from being detected by the messengers of
Ahab. In point of fact, we know that such was not the case; but those who have lost
the habit of seeing God in the ordinary Providence of everyday life - as is the case
with all who are conformed to the world - are too often in the habit of looking for
things strange, or for miracles, and thus become at the same time superstitious and
unbelieving. What - so argued Obadiah - if, after he had intimated Elijah's presence
to the king, the prophet were once more miraculously removed? Would he not have
(^)