Then Elijah commanded
The phrase begins with the prophet Elijah taking decisive action. Elijah, whose name means "My God is Yahweh," stands as a pivotal figure in Israel's history, representing the true worship of Yahweh against the idolatry of Baal. His command signifies the authority given to him by God to lead the people back to righteousness. In the Hebrew context, a prophet was not only a foreteller but also a forthteller, one who spoke and acted on behalf of God.

Seize the prophets of Baal
The term "seize" indicates a forceful action, reflecting the urgency and seriousness of the situation. The "prophets of Baal" were not merely religious leaders but were seen as the embodiment of the idolatrous practices that had led Israel astray. Baal was a Canaanite deity associated with fertility and storms, and his worship was in direct opposition to the worship of Yahweh. This command to seize them underscores the need to remove the corrupting influence from among the people.

Do not let a single one escape!
This phrase emphasizes the completeness of the judgment against the prophets of Baal. In the ancient Near Eastern context, allowing any to escape would mean leaving room for the continuation of idolatry. The command reflects the biblical principle of purging evil from the community to restore holiness and covenant faithfulness.

So they seized them
The people's obedience to Elijah's command indicates a turning point in their allegiance. After witnessing the power of Yahweh in the preceding verses, the Israelites are now ready to act against the false prophets. This collective action signifies a communal return to the worship of the one true God.

and Elijah brought them down to the Kishon Valley
The Kishon Valley, a significant geographical location, serves as the setting for the execution of judgment. Historically, valleys were often places of battle and judgment. The Kishon River, mentioned in other biblical battles, symbolizes a place where God’s justice is enacted. Elijah leading the prophets there signifies the fulfillment of divine justice.

and slaughtered them there
The term "slaughtered" is stark and reflects the severity of the judgment. In the Hebrew tradition, such actions were sometimes necessary to cleanse the land of idolatry and restore the covenant relationship with God. This act of judgment is not merely punitive but serves as a dramatic demonstration of the consequences of turning away from God. It is a call to repentance and a return to faithfulness.

(40) Slew them.--This ruthless slaughter of Baal's prophets, as a judgment on their idolatry and perversion of the people, belongs alike to the fierce righteousness of the character of Elijah, and to the spirit of the old Law. (See, for example, Deuteronomy 13:6-18; Deuteronomy 17:2-7.) The law was adapted (as in the terrible crucial example of the slaughter of the Canaanites) to the "hardness of men's hearts." In the imperfect moral and religious education of those times, it did not recognise the difference between moral and political offences punishable by human law, and the religious sin or apostasy which we have been taught to leave to the judgment of God alone; and it enjoined an unrelenting severity in the execution of righteous vengeance, which would be morally impossible to us, who have been taught to hate the sin, and yet spare, as far as possible, the sinner. The frequent quotation of such examples by Christians--of which Luke 9:54 is the first example--is a spiritual anachronism. In this particular case, however, it is also to be remembered that those slain were no doubt implicated in the persecution headed by Jezebel, and that the Baal-worship was a licentious and perhaps bloody system. Elijah, presiding over the slaughter which dyed the waters of the Kishon with blood, felt himself the avenger of the slaughtered prophets, as well as the instrument of the judgment of God.

Verse 40. - And Elijah said unto them, Take the prophets of Baal; let not one of them escape. [Elijah's promptitude is extremely striking. The people had hardly recovered from their terror and awe before he proceeds to judgment. The narrative has the air of truth, and was doubtless reduced to writing by an eye-witness.] And they took them: and Elijah brought them down [Heb. caused them to go down, i.e., had them brought down. He could but lead the way, as they numbered 450] to the brook [Wady. "Like most of the so called ' rivers of Palestine,' the perennial stream forms but a small part of the Kishon" (Grove)] Kishon ["Tortuous," now called Nahr el Mukatta, the "river of slaughter." See Thomson, L. and B. 2. pp. 140, 141; Porter, pp. 383-4; Dict. Bib. 2. p. 45. It flows directly under Carmel], and slew them there. [Obviously, he merely superintended the slaughter. That he slew them all with his own hand is altogether out of the question. Nor is it clear that" sword in hand he stood over them" (Stanley). Josephus rightly explains: "they slew the prophets at Elijah's instigation." It is almost certain, from their resorting to the Kishon for this purpose, that it was not quite dry at the time. Their blood would mingle with its waters, and the flood which the "great rain" would presently produce (cf. Judges 5:21) would carry their corpses down to the sea. It has often been supposed that the mound near the Kishon, known as Tell el Cassis, "the mound of the priests," derives its name from this slaughter of the prophets of Baal. But Conder (p. 90) remarks that "Kassis is the word applied to a Christian priest, and the word Kohen or Kamir would more naturally be expected if there was any real connexion with the idolatrous priests of Baal."] This action of the prophet Elijah in instituting this wholesale slaughter in the hour of his triumph has been repeatedly arraigned and denounced, but most unjustly. According to some, it was an act of gross fanaticism and cruelty; others have seen it in a wild and terrible vendetta for the murder of the Lord's prophets. By some, indeed, it has been justified on the principles of the lex talionis (Exodus 21:24, etc.); on the ground, that is to say, that the men who had instigated Jezebel in her attempted extermination of the prophetic schools had merited extermination in their turn. But it is a fatal objection to their view, first, that we not only have no proof, but no reason for thinking, that it was at their instigation that the queen "cut off the prophets of the Lord;" and, secondly, that it is not clear that she succeeded in her sanguinary purpose, or that many lives were sacrificed to her fury. And Elljah's action needs no such lame apologies. As the Lord's prophet, as the vindicator and restorer of the law, there was no other course open to him. If the Mosaic law was then written, and this very incident is one of the proofs that it was then written; if, however it had fallen into contempt or desuetude, it was still binding upon Israel; and if Elijah was justified in executing its provisions, and was required to execute them, however repugnant they might be to his inclinations (Deuteronomy 27:26; Galatians 3:10), then he could not have done otherwise than he did. For it was an essential part of that law, it was an obligation that was laid, not once or twice, but on three separate occasions (Exodus 22:20; Deuteronomy 13; Deuteronomy 17:2-7), on the Jewish people, it was a duty they were to perform, however distressing and harrowing it might be (Deuteronomy 13:6-9), to provide that the worshipper of false gods, and especially the teacher of such worship, should be put to death. It was primarily, of course, the duty of the authorities, of the theocratic king and his subordinates, to execute these injunctions. But the king of that age was corrupt and powerless - nay, was himself idolatrous. So great was the depravity of the time that the false prophet enjoyed the favour and protection of the court, and the true prophet was everywhere being hunted to death. The execution of this law, consequently, could not be expected from the king. It must be executed, if at all, in spite of him, and in disregard of his protests. It was only Elijah, therefore, could put it into force, and Elijah only in the hour of his triumph. And the jus zelotyparum, the right claimed by every faithful Jew to execute vengeance, after the example of Phinehas (Numbers 25:11), upon any gross breach of the Divine law committed in his presence, was not his only warranty; he held a commission, higher than the king's, as the prophet of the Most High. He had just proved that the Lord He was God. It was now for him to prove that God's law was no dead letter. It was for him to cut off the men - some of them renegades from the faith of Israel, some of them foreign emissaries introduced into the land who had corrupted his countrymen, and threatened the very existence of the true religion. It is necessary, therefore, for those who challenge his conduct in this respect, who call him sanguinary, vindictive, etc., to settle their account with the law which he obeyed, and, indeed, with Him who has approved this deed, and has forewarned us that He too will act in like manner (Luke 19:27). For this terrible retribution is by no means an exceptional or isolated act, in contrast to the general spirit of that dispensation; on the contrary, it is in thorough accord with the system out of which it sprung. We gain nothing, therefore, by repudiating this one transaction. For clearly, in the first place, it was allowed and approved of God, who otherwise would hardly have answered the prayer which Elijah presently offered, and (2) other similar acts have distinctly received Divine commendation (Exodus 32:25-28; Numbers 25:7-13; 2 Kings 1:9 sqq.) It is true that the spirit of Elias was not the spirit of Christianity (Luke 9:56), but it is forgotten how different was the dispensation of Elijah from that of the New Covenant. In that age idolaters must receive their just recompense of reward, because the judgment to come had not then been revealed; because justice must be measured out to men in this life. We do not avenge idolatry or irreligion now with fire and sword, not because the thing is any the less sinful, but because the duty has been taken out of our hands; because our religion instructs us to leave it to Him who has said, "Vengeance is Mine," etc. It is perhaps worth remarking here that there is nothing in this history half so dreadful as might be seen on a thousand battlefields - and those not battlefields for truth and right - on which, nevertheless, Elijah's critics have learned to look with complacency. It may, however, be objected to this view that the punishment denounced by the law was stoning (Deuteronomy 13:10; Deuteronomy 17:5). But surely it is easy to see why, in this particular, the law was not kept. It was simply that the exigency of the occasion did not permit of its being kept. It was because the 450 traitors to God and their country could not be stoned within the few hours that remained before the night closed in and the multitude dispersed, that a more speedy punishment, that of the sword, was adopted. And it would have been a sacrifice of the spirit of the law to the letter had some few false prophets been stoned and the rest thereby been afforded the opportunity to escape, and, under Jezebel's protection, to renew their efforts against truth and morality and religion.

Parallel Commentaries ...


Then Elijah
אֵלִיָּ֙הוּ֙ (’ê·lî·yā·hū)
Noun - proper - masculine singular
Strong's 452: Elijah -- 'Yah is God', a well-known prophet of Israel, also three other Israelites

ordered them,
וַיֹּאמֶר֩ (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

“Seize
תִּפְשׂ֣וּ ׀ (tip̄·śū)
Verb - Qal - Imperative - masculine plural
Strong's 8610: To manipulate, seize, chiefly to capture, wield, to overlay, to use unwarrantably

the prophets
נְבִיאֵ֣י (nə·ḇî·’ê)
Noun - masculine plural construct
Strong's 5030: A spokesman, speaker, prophet

of Baal!
הַבַּ֗עַל (hab·ba·‘al)
Article | Noun - proper - masculine singular
Strong's 1168: Baal -- a heathen god

Do not
אַל־ (’al-)
Adverb
Strong's 408: Not

let a single one
אִ֛ישׁ (’îš)
Noun - masculine singular
Strong's 376: A man as an individual, a male person

escape.”
יִמָּלֵ֥ט (yim·mā·lêṭ)
Verb - Nifal - Imperfect - third person masculine singular
Strong's 4422: To be smooth, to escape, to release, rescue, to bring forth young, emit sparks

So they seized them,
וַֽיִּתְפְּשׂ֑וּם (way·yiṯ·pə·śūm)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine plural | third person masculine plural
Strong's 8610: To manipulate, seize, chiefly to capture, wield, to overlay, to use unwarrantably

and Elijah
אֵלִיָּ֨הוּ (’ê·lî·yā·hū)
Noun - proper - masculine singular
Strong's 452: Elijah -- 'Yah is God', a well-known prophet of Israel, also three other Israelites

brought them down
וַיּוֹרִדֵ֤ם (way·yō·w·ri·ḏêm)
Conjunctive waw | Verb - Hifil - Consecutive imperfect - third person masculine singular | third person masculine plural
Strong's 3381: To come or go down, descend

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the Kishon
קִישׁ֔וֹן (qî·šō·wn)
Noun - proper - feminine singular
Strong's 7028: Kishon -- a wadi in the plain of Megiddo

Valley
נַ֣חַל (na·ḥal)
Noun - masculine singular construct
Strong's 5158: A stream, a winter torrent, a, valley, a shaft

and slaughtered
וַיִּשְׁחָטֵ֖ם (way·yiš·ḥā·ṭêm)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular | third person masculine plural
Strong's 7819: To slaughter, beat

them there.
שָֽׁם׃ (šām)
Adverb
Strong's 8033: There, then, thither


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OT History: 1 Kings 18:40 And Elijah said to them Take (1Ki iKi i Ki 1 Kg 1kg)