A Sermon by Jonathan Edwards
1 Kings 18:21. And Elijah came unto all the people, and said, How long halt ye between two opinions? If the Lord be God, follow Him; but if Baal, then follow him. And the people answered him not a word.
It is the manner of God to prepare a people for a striking mercy before He bestows it, and to cause them to forsake their sins before He removes the awful judgements which He has brought upon them for those sins. We have an instance of this in the context. It was a time of sore famine in Israel. There had been neither rain nor dew for three years and six months. This famine was brought upon the land for their idolatry, but God was now about to remove this judgement. To prepare them for it, He sent Elijah to convince them of the folly of idolatry and to bring them to repentance for it. In order to this, Elijah, by the command of the Lord, showed himself to Ahab and directed him to gather all Israel to mount Carmel, and the 450 prophets of Baal and the 400 prophets of the groves. They were to bring to an issue the controversy whether Jehovah or Baal were God. To this end, Elijah proposed that he should take a bullock, and the prophets of Baal another, that each should cut his bullock to pieces, lay it on the wood, and put no fire under, and that the God who should answer by fire should be seen to be God.
The text contains an account of what Elijah said to all the people at their first meeting, and of their silence. We may observe:
- How Elijah expostulated with the people about their halting [that is, limping] so long between two opinions; in this reproof we may notice:
(1.) The two opinions: Whether the Lord were God, or whether Baal were God. In Israel some seem to have wholly rejected the true God and to have been altogether for Baal. Among them were, to be sure, Jezebel and the prophets of Baal. Some were altogether for the God of Israel and wholly rejected Baal; as God told Elijah that He had yet left “seven thousand in Israel . . . which have not bowed unto Baal” (1 Ki 19:18). But the rest of the people halted between two opinions. They saw that some were for one and some for the other, and they did not know which to choose. As is commonly the case when difference of opinion prevails, many had no religion at all. Many who professed to believe in the true God were very indifferent, and many were wavering and unsettled. They saw that the king and queen were for Baal; and Baal’s party was the prevailing party; but their forefathers had been for the Lord; and they did not know which were right.
(2.) In this reproof is implied their unreasonableness. “How long halt ye
1This sermon, preached in 1734 is abridged from Edwards’ Works, vol 2.
between two opinions? If the Lord be God, follow Him; but if Baal, then follow him.” Which implies that they ought to decide one way or the other.
- We may observe their silence: “the people answered him not a word”. They were convicted in their consciences of the unreasonableness of wavering for so long; they had nothing to reply by way of excuse.
Doctrine. Unresolvedness in religion is very unreasonable.
1. Many remain undetermined whether to embrace religion or reject it.
Many who are baptized make a profession of religion and seem to be Christians, yet halt between two opinions. They were taught the Christian religion in their childhood; they have the Bible and have the Word preached all their days; yet they grow up unresolved whether to embrace Christianity or not, and many continue unresolved as long as they live.
(1.) Some have never come to a settled determination whether there be any truth in religion. They hear of the things of religion all their days but never come to a conclusion whether they are real or fabulous. Particularly, some have never come to a determination whether there is any such thing as conversion. They hear much talk about it, and know that many claim to be subjects of it; but they are not resolved if it is mere hypocrisy and imposture.
Some never come to any determination whether the Scriptures are the Word of God. They fear it is so but sometimes very much doubt it. Sometimes, when they hear arguments for it, they assent to them, but every little objection calls it in question and they are never settled about it. So it seems to have been with many of the Jews in Christ’s time; they were always at a loss what to make of Him, whether He was indeed the Christ or one of the old prophets or a mere impostor (John 10: 24,25). “Then came the Jews round about Him, and said unto Him, How long dost thou make us to doubt? If Thou be the Christ, tell us plainly. Jesus answered them, I told you, and ye believed not.” Some have never so much as come to a resolution whether there is a God or not; often they very much doubt it.
(2.) Some have never come to any determination whether to embrace religion in its practice. Religion consists not merely, or chiefly, in theory but in practice. It is probably pretty general for men to plan to be religious some time or other before they die; for none intend to go to hell. But they still keep it at a distance; they put it off from time to time and never come to any conclusion which determines them in their present practice.
Many have continued unresolved about the necessity of striving and being earnestly engaged for salvation. They flatter themselves that they may obtain salvation, though they mind their worldly affairs more than their salvation. They are often told how necessary it is not to delay, but to do with their might whatever their hand finds to do; a slack way of seeking salvation is
never likely to be effectual. But they are never thoroughly convinced of these things. Some seem to resolve to be in earnest but soon fail because they have never been fully convinced of its necessity.
Many have never come to a determination what to choose for their portion. There are but two things which God offers to mankind for their portion: one is this world, with the pleasures and profits of sin, together with eternal misery ensuing; the other is heaven and eternal glory, with a life of self-denial and respect to all the commands of God. They must have one or the other; they cannot have both; but they never make their choice.
They would fain have heaven and this world too; they want salvation and the pleasures of sin too. God offers heaven only with the self-denial and difficulty which are in the way to it; and they are not willing to have heaven on these conditions. God offers the world and the pleasures of sin to men, but with eternal misery; so neither are they willing to have the world. They would fain divide heaven from holiness and self-denial, and then they would be glad to have heaven. They would fain divide sin from hell, and then they would fully determine to cleave to sin for ever.
But God will not make such a division for them. They must have one or the other, and therefore they never make any choice at all. Indeed in practice they choose sin and hell. But they are always wavering, halting between two opinions. Sometimes they seem to determine for the one and sometimes for the other. When they meet no difficulty or temptation, and can do their duty without much going against their carnal inclinations, they seem to choose heaven and holiness. At other times, when they meet difficulty in the way of duty, and great temptations of worldly profits or pleasures are laid before them, they choose the world and leave heaven and holiness alone.
So they have never yet determined which shall be their master: God or mammon. They are not of the few who resolve to serve God and to follow Christ at all times, whatever difficulties it may expose them to. Yet they are not determined to continue to serve Satan; they are afraid to come to such a conclusion. Thus many spend their lives without making their choice, though in practice they choose the service of Satan. The Apostle James thus speaks of them: “The double-minded man is unstable in all his ways” (1:8).
2. To continue thus undetermined and unresolved in the things of religion, is very unreasonable for the following reasons:
(1.) The truth or falsehood of the doctrines of religion concerns us to the highest degree possible. It is no matter of indifference whether there is a God, or whether the Scriptures are the Word of God, or whether Christ is the Son of God, or whether there is such a thing as conversion. Therefore we are under the greatest obligation to resolve in our minds whether they be true or false.
They who are content to be undecided whether there is truth in religion, and do not thoroughly use the means to become decided, act very unreasonably. They readily remain in doubt and do not diligently consider the force of the arguments that prove such things, but busy themselves about other things of infinitely less importance; they act as if they thought it did not much concern them if there is an eternal state. But a future state is a matter of such great importance that no wise man would rest until he had satisfied himself about it. If there is such a state as the Scriptures assert, we must receive either eternal rewards or eternal punishment. These opposite portions relate, not merely to a few days in this world, but to eternity. It is therefore infinite madness not to come to a determination.
So it is no matter of indifference what master we serve, whether God or mammon; or what interest we will pursue, whether temporal or eternal; or which we prefer: the commands of God, or our pleasures, ease and convenience. We ought therefore to come to some determination.
(2.) God has made us reasonable creatures, capable of making rational decisions. He has made us capable of making a wise choice as to the life we shall lead. He has given man so much natural understanding, as to make him capable of determining which is best: to lead a life of self-denial and enjoy eternal happiness, or to take our swing in sinful enjoyments and burn in hell for ever. The question is not difficult to determine. It is so far from being a matter too hard for our reason that the reason of a child is sufficient. Therefore men, in remaining undetermined in these matters, do not act as reasonable creatures, but make themselves like “the horse and the mule, which have no understanding” (Ps 32:9).
(3.) God gives us a good opportunity to determine for ourselves. He sets life and death before us: “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live” (Deut 30:19; see also Ezek 18:31,32; 33:11). What better opportunity can we desire, for securing the greatest good, than to have eternal life and unchangeable happiness set before us? Therefore they act unreasonably who neglect coming to a resolution.
(4.) The things among which we are to make our choice are but two, one of which must be our portion: either life or death, either blessing or cursing; either a life of universal and persevering obedience with eternal glory, or a worldly, wicked life with eternal misery. If we had to choose between many things of nearly equal value, it would be more excusable to remain long in deliberation. And there are but two states in this world: a state of sin and of holiness, a natural state and a converted state. There is but one way in which we can come to life. There are but two masters, one of whom we must serve:
Jehovah and Baal, God and Mammon. There are but two competitors for possession of us: Christ and the devil. There are but two paths to travel in: the narrow way which leads unto life, or the broad way which leads unto destruction. This shows the unreasonableness of those who live under light, and have the offers of the gospel made to them, and yet remain from year to year undetermined, halting between two opinions.
(5.) God has given us all the helps we need to bring us to a conclusion on the truth of the things of religion – whether there is a God, whether the Scriptures are the Word of God, etc. We are not left in the dark as to these things, as the poor heathen are, but we have clear sunshine to guide us. The Scripture lies open before us, and all the doctrines of the gospel are particularly set forth, with the reasons on which their evidence is founded. We may search and try their force and sufficiency as we please.
We have great helps to a wise choice, to determine whether it is best for us to choose a life of sin or a life of holiness, the service of God or the service of Baal. We have very plainly set before us the advantages of both sides; the loss and gain are particularly stated. Christ has faithfully told us what we shall get and what we shall lose by being His followers. He has also told us what we shall get and what we shall lose by a life of sin. He has not pretended that there are greater advantages in godliness than there really are, nor greater disadvantages or dangers in sin. “In my Father’s house are many mansions. If it were not so, I would have told you” (John 14:2).
He has told us plainly that we must take up the cross daily and follow Him; that we must hate father and mother, and wife and children, and brethren and sisters, and our own life also, in order to be His disciples; and that we must cut off our right hands and pluck out our right eyes in order to enter heaven. Thus we have a fair opportunity to count the costs on both sides and are directed to do so (Luke 14:28). How unreasonable it therefore is for those who have all these advantages to come to no conclusion whether they will be for God or the devil – though they have lived under the preaching of the Word and offers of the gospel for many years.
(6.) We have no reason to expect better advantages hereafter than we have now. We never shall have a clearer revelation of gospel truth, never shall have the advantages and disadvantages of both sides more plainly set before us than they already are in the Word of God; nor are we ever likely to have better advantages to know what will be best for us. Those therefore who delay gain nothing by their delays but give Satan more opportunity to darken their minds, to deceive them and lead them astray in their choice. Therefore their delay in coming to a resolution is unreasonable.
(7.) If they do not come to a determination in this life, God will determine
for them and appoint them their portion with the wicked. If sinners, by refusing to choose either life or death, either heaven or hell, could avoid both, the unreasonableness of delaying a determination would not be so great. But that is not the case; if they go on halting between two opinions, God will determine for them – and quickly. He will give them their portion among the unbelievers, in the lake that burneth with fire and brimstone for ever. God will not always wait to see what they will choose; He will bring the matter to a conclusion by His unalterable sentence. Therefore it is appropriate for all, if they are afraid to have their lot in hell, to come soon to a determination.
(8.) Delay in this case is unreasonable, because those who delay do not know how soon the opportunity of choosing will be past. This opportunity will last no longer than life; then the sentence will be past; the matter will be closed. Those who delay their choice in this world will be glad to choose afterwards; then they will not be at a loss which to choose; they will be able to determine easily. After this life, sinners will soon judge whether there is any truth in religion or not; they will soon determine which is best: a life of obedience and self-denial, with heaven for a reward, or a life of irreligion and sin, with hell for a punishment. They will no longer halt between two opinions; but it is too late, their opportunity is past. They would give all the world for another opportunity to choose, but it will not be granted them.
Application. (1.) Let this send everyone to examine himself, whether or not he has ever yet come to a full determination in the affair of religion.
Firstly, Inquire whether you have yet come to a full determination about the truth of religion. Have you ever been fully convinced? Is it a question which you have answered: Is there a future state? Or is it yet an unresolved question with you? Here I desire you to note two things:
[1.] If the main reason why you assent to the truth of religion is that others believe it and you have been so instructed from your childhood, the truth of religion remains undetermined for you. Tradition and education will never settle the mind in a satisfactory and effectual belief of the truth. To take religion on trust is not such a faith as will stand a shock; a temptation easily overthrows it. The reason of man will not rest on such poor evidence in time of trial. Multitudes seem to grant the truth of religion, with whom the main foundation of their faith is the tradition of their fathers, or the profession of their neighbours, and it is to be feared that it is so with many who count themselves good Christians. But they halt between two opinions.
[2.] If you are fully convinced that the things of religion are true, they will weigh more with you than everything in the world. He who really is convinced that there is a heaven and a hell and an eternal judgement, that the happiness and misery of a future state is as great as Scripture represents it, and that God
is as holy and just as He has declared concerning Himself in His Word – he will be influenced by them above all things in the world. He will be far more concerned how to escape eternal damnation, and to have the favour of God and eternal life, than how he shall get the world, gratify the flesh, please his neighbours, or obtain any temporal advantage whatsoever. His main inquiry will not be, What shall I eat and what shall I drink? But he will seek first the kingdom of God and His righteousness.
Examine yourselves therefore by this: Are your hearts not chiefly set upon the world and the things of it? Is it not more your concern to further your outward interest than to secure an interest in heaven? And is not this the very reason that you have never seen the reality of eternal things?
Secondly, Inquire whether you have ever yet come to a determination about the practice of religion, whether you have chosen heaven with the way to it – the way of obedience and self-denial rather than this world and the ways of sin; whether you have determined to devote yourselves to the service of God? Here I shall mention four things which are signs that men halt between two opinions in this matter.
[1.] They put off duty till the future. When persons love to keep their duty at a distance, when they do not engage in it for the present but think of doing so when they shall find it more suitable, when they intend very well for what they will do tomorrow but are very poor performers today, when they say as Felix, “Go thy way for this time; when I have a convenient season I will call for thee” – it is a sign that they halt between two opinions and have never come to a full determination about the practice of religion. Those who have fully determined that religion is necessary will make it their present business.
[2.] It is also a sign when people are conscientious in some things but not universal in obedience, do some duties but omit others, avoid some sins but allow others, are conscientious about public and private worship but not in their behaviour to their neighbours, are not just in their dealings or conscientious in paying their debts. The same may be said when they are just in their dealings with men, but not conscientious in other things – indulging sensual desires, drinking to excess – or are honest and sober, but licentious in using their tongues, backbiting and reproaching their fellow men (2 Tim 3:6,7).
[3.] You are halting between two opinions if you are sometimes considerably engaged in religion but at other times neglect it; sometimes forming a resolution to be in good earnest, then dropping it again; sometimes seeming to be really engaged in seeking salvation and very earnest in religious duties, but at other times wholly taken up with the things of the world, while religion is neglected and religious duties omitted. These things show that you have never come to a full determination concerning religion, and you therefore are
unstable in all your ways. “But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways” (Jas 1:6-8).
[4.] It is a sign that you are halting between two opinions if you evade your duty whenever any significant difficulty comes in the way which is much against your interest or inconsistent with your convenience or your temporal honour. Whatever zeal you seem to have, whatever concern about the things of religion, and however strict you ordinarily are, you have never fully made choice of religion and its benefits as your only portion. At best you have got no further than King Agrippa, who was almost persuaded to be a Christian (Acts 26:28). You are like the stony-ground hearers: you have no root in yourselves; you are like a tree without root, easily blown down by every wind.
(2.) I shall conclude with an earnest exhortation to all to halt no longer between two opinions but immediately to come to a determination whether to be Christians or not. Let me insist upon it that you now make a choice whether you will have heaven for your portion, with a life of universal and persevering obedience; or hell, with a life spent in the pursuit of this world. Consider those things which have been said showing the unreasonableness of continuing in such irresolution about an affair of infinite importance to you, and on which you have so short an opportunity to make your choice.
Consider two things in addition to what hath been already said:
[1.] Those who, under the gospel, continue undetermined about religion are more abominable to God than the heathen. He hates those who continue from year to year, under the warnings and instructions and entreaties of His Word, who will neither be Christians nor heathens. They are thus spoken of: “I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth” (Rev 3:15,16). And: “As for you, O house of Israel, thus saith the Lord God, Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto Me: but pollute ye My holy name no more with your gifts, and with your idols” (Ezek 20:39). These are “ever learning, and never coming to the knowledge of the truth” (2 Tim 3:7).
[2.] If you still refuse to come to a determination whether to be Christians or not, how just will it be for God to give you no further opportunity! If you refuse to make any choice at all – after all that has been done to set life and death so often before you – how just will it be if God shall wait no longer but shall, by His unalterable sentence, determine the case Himself, and fix your state with the unbelievers, and teach you the truth of religion, by sad and fatal experience, when it will be too late for you to choose your portion.