How Long Halt Ye Between Two Opinions?

In this part of the sermon: Martin introduces the sermon as the thirteenth in a series on Elijah, focusing on 1 Kings 18:19-21. He sets the scene for the dramatic confrontation on Mount Carmel, highlighting…

The three years of drought and seclusion were God's 'post-graduate course of preparation' for Elijah, just as John the Baptist had 30 years of preparation for 6 months of ministry, illustrating God's thorough preparation for His servants.

For probably only six months of active ministry. Some thirty years of preparation for six months of ministry. So these three years in which the land has been feeling the smarting sting of the judgment of God have also been a post-graduate course of preparation for the prophet Elijah for this hour of conflict and conquest upon Mount Carmel, at which time God will vindicate his name. He will overthrow the worship of Baal in the space of a few hours.

2:52 - 3:27 Read in full sermon

In this part of the sermon: Martin explains why Mount Carmel was chosen: its central location, proximity to the sea for rain, distance from Jezebel's court, and its natural features (a terrace for the altar…

Martin reads an extended description of Mount Carmel from a book, detailing its geography, the identified spot of 'El Muraka' (the sacrifice), the fountain, and the view, to help the audience visualize the scene of the confrontation.

And I'm reading now from a section of a book that was a help to me and trying to bring before my mind's eye the whole scene of this encounter. And I think this will be of interest to you, and so I will read it at this time. On the shores of the Mediterranean, and immediately to the south of Acre, there's a range of hills stretching out for five or six miles, terminating in a somewhat rugged and precipitous piece of land that juts out into the water. If you look at a map of the Bible lands, you'll notice that the west coast of the land of Israel comes down with relatively few jags until you com...

10:06 - 10:46 Read in full sermon

In this part of the sermon: Ahab sends messengers, and the people gather over several days. Martin explores the various motives for their coming: desperation from the drought, anger at Elijah, mere…

Martin contrasts ancient travel and communication (messengers, days of travel) with modern conveniences (cars, 7 o'clock news, Henry Gladstone), to emphasize the time and effort involved in gathering the people to Mount Carmel.

They didn't hop in their cars, nor did they catch the 827. So apparently a period of days must have passed, first of all, for the messengers to go out. They couldn't turn on the television and hear on the 7 o'clock news, or they couldn't turn the 8 o'clock news on, or they couldn't turn on the 8 o'clock news and hear Henry Gladstone say, all you Israelites, come to Carmel. None of this.

14:37 - 14:58 Read in full sermon

In this part of the sermon: Elijah draws near to the people, bypassing the issue of rain to address the root cause of God's judgment: their spiritual indecision. He asks, 'How long halt ye between two…

The buzzing, murmuring crowd falling silent as Elijah steps forward is compared to a concert audience quieting when the conductor steps through the wings, illustrating the authority and impact of God's man.

He is called a hairy man, as he is described in 2 Kings. A man dressed in very unorthodox clothing. And can you imagine what happened amongst the buzzing, murmuring, milling crowd when over the brow of that hill stepped this mighty prophet of God? And if you have attended a concert, this is the closest thing that comes to my mind.

22:09 - 22:30 Read in full sermon

Driving home: And as the prophet draws his breath, and he'd have to draw a big one to speak to that crowd, and he begins to open his mouth and say, and they hang upon his words, there's no promise of rain, no pronouncement of blessing…

The phrase 'halt ye between two opinions' is explained as 'hopping like a bird from twig to twig,' vividly illustrating the unsettled, vacillating nature of their religious principles.

Very obviously, on the one hand, the worship and service of Jehovah God, the God who had called His people Israel out of Egypt, who had established Him in the land, who had set kings over them, who had given to them His holy law, the God of Moses, Abraham, Isaac, and Jacob, and the prophets. This is the God. This is the one side. And then mutually exclusive, without any mixing of the two, without any overlapping, is the worship of Baal, the God of things, the God of the heathens, this Sidonian God who had been imported by Jezebel and the false prophets that she brought with her. Now, what did ...

25:24 - 26:26 Read in full sermon

In this part of the sermon: Martin states that nothing is more common or comfortable to men than maintaining neutrality, as evidenced by the people's silence. He shares a powerful personal anecdote of…

Martin recounts a personal experience preaching in a Connecticut church where he challenged the congregation to either commit to 'real Christianity' or leave. Their collective inaction, like Israel's silence, revealed their indecision, and he believes God judged that church.

But they answered him, not a word. I shall never forget when this passage came so forcibly to my mind. It was about 12 years ago. No, no, not 12.

46:36 - 46:50 Read in full sermon

The point: Be pilgrims and strangers decidedly, lay aside every sin and impediment, esteem all worldly things as dross, and enter the straight gate so that 'eternity' is not a word of thunder.

Martin quotes an 'old master in Israel,' Mr. Kuhlmacher, who laments the 'halting, wavering, and instability' among professed Christians, urging decisive commitment to God as the supreme happiness and warning against the 'entire death' of living half for time and half for eternity.

I close by reading from one of the great old masters in Israel,

52:05 - 52:09 Read in full sermon