We are brought now to one of the most pregnant movements of this time, known as the northern prophetic revolt, and to the work and personalty of the major transition prophets, Elijah and Elisha. The introduction of the worship of the Tyrian Baal by Ahab was the signal for revolt. Here was a violation of the commonest conceptions of religion: the transplantation of the worship of another god, Melkart, the Baal of Tyre, into the territory of Jehovah, who was regarded as the Baal of Canaan. It opened the eyes of the schools of the Prophets to the danger of the use of the name of Baal, and was the cause of its complete disuse as a name for Jehovah (Hosea ii. 16, 17). In the revolt against the worship of this heathen Baal there stands out as its chief inspiration and leader the magnificent figure of the prophet Elijah. It is evident that in the story of his life we have much that is legendary and probably some confusion with the work of Elisha, but the religious significance is sufficiently clear. We have noticed that Elijah is remotely connected with the prophetic schools, and they share with him the persecution organised by the devotees of Baal; the old mantic accompaniments of prophecy are still found in Elijah; he seems to charm the rain (1 Kings xviii. 42), and he certainly hears it coming. With all his courage and insight he does not fully comprehend the true methods by which the religion of Jehovah is to win its way; conviction is to be brought by thunder and fire; if these fail there remains the sword. It may be difficult to decide whether Elijah actually conceived the wonderful revelation at Mount Horeb, but it is more than likely that to this man there came in the hour of failure the discovery that there were other ways more to the mind of Jehovah whereby men should realise His presence; a discovery which has been dramatised in the theophany on Horeb. Revelation by the still small voice of inner conviction certainly gained greater recognition after the ministry of Elijah. If we seek to understand the meaning of Elijah's stand for Jehovah, we shall see that it was first of all a protest against the syncretism of the Baal and Jehovah religions. This protest may have been founded initially on conceptions not too exalted, namely, that Jehovah and Melkart could not be worshipped in the same land, but there are evidences that Elijah had advanced further than that. His daring taunts to Baal amount to complete scepticism as to his existence, or at least of his power to injure the true follower of Jehovah. If that is so, then we have in Elijah the first monotheist. He clearly perceived that in character Baal and Jehovah were utterly different. The cruelty connected with the religion of Jehovah still persists under Elijah, but the incompatibility between the true religion and heathenism is recognised and affirmed. We may sum up Elijah's religion in his own phrase: "I have been very jealous for Jehovah."