D. Scott Meadows

“Let not one of them escape.” —1 Kings 18.40

When the prophet Elijah had received the answer to his prayer, and the fire from heaven had consumed the sacrifice in the presence of all the people, he called upon the assembled Israelites to take the priests of Baal, and sternly cried, “Let not one of them escape.” He took them all down to the brook Kishon, and slew them there. So must it be with our sins—they are all doomed, not one must be preserved. Our darling sin must die. Spare it not for its much crying [Prov 19.18]. Strike, though it be as dear as an Isaac [Gen 22.2]. Strike, for God struck at sin when it was laid upon his own Son [Isa 53.6]. With stern unflinching purpose must you condemn to death that sin which was once the idol of your heart [Ezek 14.3, 4, 5, 7].

Do you ask how you are to accomplish this? Jesus will be your power. You have grace to overcome sin given you in the covenant of grace; you have strength to win the victory [1 John 5.4, 5] in the crusade against inward lusts, because Christ Jesus has promised to be with you even unto the end [Matt 28.20; Heb 13.5].

If you would triumph over darkness, set yourself in the presence of the Sun of Righteousness [Mal 4.2]. There is no place so well adapted for the discovery of sin, and recovery from its power and guilt, as the immediate presence of God. Job never knew how to get rid of sin half so well as he did when his eye of faith rested upon God, and then he abhorred himself, and repented in dust and ashes [Job 42.6]. The fine gold of the Christian is oft becoming dim. We need the sacred fire to consume the dross [Job 23.10]. Let us fly to our God, he is a consuming fire [Deut 4.24; Heb 12.29]; he will not consume our spirit, but our sins. Let the goodness of God excite us to a sacred jealousy, and to a holy revenge against those iniquities which are hateful in his sight [Psa 5.5; Hab 1.13]. Go forth to battle with Amalek [1 Sam 15.3], in his strength, and utterly destroy the accursed crew: let not one of them escape.

—C. H. Spurgeon, Morning and Evening, 17 July PM

On 1 Kings 18.40

The whole verse reads, “And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.” This is an unambiguous, accurate, and historical report of the real event. Capital punishment in OT Israel for their sin as Jewish prophets of Baal was required in the law of Moses (Deut 13.5; 18.20). Israel was far better off without them. Therefore, Elijah carried out God’s will and these actions were completely justified in His sight. In those days, that holy land was not a place for religious liberty and toleration. God required them rigorously and forcefully to maintain His sacred worship according to Scripture.

The death penalty for false prophets was one of the “sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution; their general equity only being of moral use” (2LCF 19.4). Nevertheless, this OT testimony remains. Such dangerous people must not be tolerated as members of Christ’s church (Rev 2.20–22). We have the resource of formal church discipline, not the death penalty, to maintain spiritual order among God’s people.

In his usual manner, Spurgeon adapts the narrative analogically. His topic this time is an individual’s thorough repentance, even from that which he calls our “darling sin.” This phraseology was better-known to our forebears. Spurgeon may have learned it from one of his favorite Puritans, Thomas Brooks, who used it several dozen times in his works. Brooks describes a darling sin as “a beloved sin, a bosom sin,” a known sin that one would like to keep more than anything. Thus, a darling sin can only belong to an unbeliever (Works, 5.23). Brooks offers thirteen reasons why a true Christian cannot have a darling sin in this sense.

Spurgeon sets his sights upon “that sin which was once the idol of your heart” (para. 1), now your vexation. Scripture calls us to be putting to death all our sins, without favoritism toward any (Col 3.5). Our persistent prosecution of this holy war has the promise of eternal life (Rom 8.13).

The structure of this devotional message

I. Duty to Kill Every Sin
• Biblical illustration in Elijah: killing every false prophet.
• Practical application in me: mortifying every particular sin.

II. Grace to Kill Every Sin. We have this from the Lord.

III. Method to Kill Every Sin • Explanation. Close communion with Christ and God.
• Example. Job repented when he “saw” God.
• Exhortation. Draw near to God for your progress in purity.

Critically important truths

The duty, grace, and method of spiritual growth are notes which ought to be sounded and considered constantly by God’s people. Without a sense of duty, we accept the status quo. Without the encouragement of grace, we are overwhelmed. Without practical direction, we lose our way. Spurgeon’s sage counsel is extremely valuable to us.

Free grace is a blessed truth, but it is horribly distorted and abused when it is an excuse to surrender, even in little ways, to idolatry and worldliness. The grace that shines in Christ is “teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world” (Titus 2.11, 12). As long as we live, we must not give up the pursuit of perfect holiness (Matt 5.48; Heb 12.14). Ω