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1 Kings 19:9
Verse
Context
The LORD Speaks to Elijah at Horeb
8So he got up and ate and drank. And strengthened by that food, he walked forty days and forty nights until he reached Horeb, the mountain of God.9There Elijah entered a cave and spent the night. And the word of the LORD came to him, saying, “What are you doing here, Elijah?”
Sermons
David Davis
Erlo Stegen
David Wilkerson
T. Austin-SparksT. Austin-Sparks
Vance HavnerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
He came thither unto a cave - Conjectured by some to be the same cave in which God put Moses that he might give him a glimpse of his glory. See Exo 33:22. What doest thou here, Elijah? - Is this a reproach for having fled from the face of Jezebel, through what some call unbelieving fears, that God would abandon him to her rage?
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Appearance of God at Horeb. - Kg1 19:9. When Elijah arrived at Horeb, he went into the cave (the definite article in המּערה, with the obvious connection between the appearance of God, which follows here, and that described in Exo 33:12., points back to the cleft in the rock, נקרת הצּוּר) in which Moses had stood while the glory of Jehovah passed by (see at Exo 33:22), and there he passed the night. And behold the word of the Lord came to him (in the night): "What doest thou here, Elijah?" This question did not involve a reproof, as though Elijah had nothing to do there, but was simply intended to lead him to give utterance to the thoughts and feelings of his heart. Kg1 19:10 Elijah answered: "I have striven zealously for Jehovah the God of hosts, for the children of Israel have forsaken Thy covenant, destroyed Thine altars, and killed Thy prophets with the sword; and I only am left, and they seek my life." In these words there was not only the greatest despair expressed as to the existing condition of things, but also a carnal zeal which would gladly have called down the immediate vengeance of the Almighty upon all idolaters. The complaint contained, on the one hand, the tacit reproof that God had looked on quietly for so long a time at the conduct of the ungodly, and had suffered things to come to such an extremity, that he, His prophet, was the only one left of all the true worshippers of God, and, on the other hand, the indirect appeal that He would interpose at last with His penal judgments. Because Elijah had not seen the expected salutary fruits of his zeal for the Lord, he thought that all was lost, and in his gloomy state of mind overlooked what he had seen a short time before with his own eyes, that even in the neighbourhood of the king himself there lived a pious and faithful worshipper of Jehovah, viz., Obadiah, who had concealed a hundred prophets from the revenge of Jezebel, and that the whole of the people assembled upon Carmel had given glory to the Lord, and at his command had seized the prophets of Baal and put them to death, and therefore that the true worshippers of the Lord could not all have vanished out of Israel. קנּא קנּאתי ליהוה recalls to mind the zeal of Phinehas (Num 25:11.), which put an end to the whoredom of the sons of Israel with the daughters of Moab. But whereas Phinehas received the promise of an everlasting priesthood for his zeal, Elijah had seen so little fruit from his zeal against the worshippers of Baal, that they actually sought his life. מזבּחתך are altars, which pious Israelites in the kingdom of the ten tribes had built in different places for the worship of Jehovah (see at Kg1 18:30). Kg1 19:11 The Lord replied to the prophet's complaint first of all by the manifestation of His control of the phenomena of nature (Kg1 19:11-13), and then by a verbal explanation of His design (Kg1 19:15-18). In this divine revelation men have recognised from the very earliest times a repetition of the appearance of God which was granted to Moses upon Sinai. As God, in token of His grace, granted the prayer of Moses that he might see His glory, after he had striven zealously for the honour of the Lord when the people rebelled by worshipping the golden calf; so did He also display His glory upon Horeb to Elijah as a second Moses for the purpose of strengthening his faith, with this simple difference, that He made all His goodness pass by Moses, and declared His name in the words, "Jehovah, a gracious and merciful God," etc. (Exo 34:6-7), whereas He caused Elijah first of all to behold the operation of His grace in certain phenomena of nature, and then afterwards made known to him His will with regard to Israel and to the work of His prophets. This difference in the form of the revelation, while the substance and design were essentially the same, may be explained from the difference not only in the historical circumstances, but also in the state of mind of the two servants to whom He manifested His glory. In the case of Moses it was burning love for the welfare of his people which impelled him to offer the prayer that the Lord would let him see His glory, as a sign that He would not forsake His people; and this prayer was granted him, so far as a man is ever able to see the glory of God, to strengthen him for the further discharge of the duties of his office. Hidden in the cleft of the rock and shielded by the hand of God, he saw the Lord pass by him, and heard Him utter in words His inmost being. Elijah, on the other hand, in his zeal for the honour of God, which was not quite free from human passion, had been led by the want of any visible fruit from his own labour to overlook the work of the Lord in the midst of His people; so that he had fled into the desert and wished to be released from this world by death, and had not been brought out of his despair by the strengthening with meat and drink which he had received from the angel, and which enabled him to travel for forty days to the mount of God without suffering from want, a fact which was intended to remind him of the ancient God of the fathers, to whose omnipotence and goodness there is no end; so that it was in a most gloomy state of mind that he reached Horeb at last. And now the Lord designed not only to manifest His glory as the love in which grace and righteousness are united, but also to show him that his zeal for the honour of the Lord was not in harmony with the love and grace and long-suffering of God. "The design of the vision was to show to the fiery zeal of the prophet, who wanted to reform everything by means of the tempest, the gentle way which God pursues, and to proclaim the long-suffering and mildness of His nature, as the voice had already done to Moses on that very spot; hence the beautiful change in the divine appearance" (Herder, Geist der hebr. Poesie, 1788, ii. p. 52). Kg1 19:12 After God had commanded him to come out of the cave and stand upon the mountain (that part of the mountain which was in front of the cave) before Him, "behold Jehovah went by (the participle עבר is used to give a more vivid representation of the scene); and a great and strong tempest, rending mountains and breaking rocks in pieces, before Jehovah - it was not in the tempest that Jehovah was; and after the tempest an earthquake - it was not in the earthquake that Jehovah was; and after the earthquake fire - it was not in the fire that Jehovah was; and after the fire a still, gentle rustling." דקּה דּממה קול, literally the tone of a gentle blowing. On the change of gender in וחזק גּדולה רוּח, see Ewald, 174, e. - Tempest, earthquake, and fire, which are even more terrible in the awful solitude of the Horeb mountains than in an inhabited land, are signs of the coming of the Lord to judgment (cf. Psa 18:8.). It was in the midst of such terrible phenomena that the Lord had once come down upon Sinai, to inspire the people who were assembled at the foot of the mountain with a salutary dread of His terrible majesty, of the fiery zeal of His wrath and love, which consumes whatever opposes it (see at Exo 19:16.). but now the lord was not in these terrible phenomena; to signify to the prophet that He did not work in His earthly kingdom with the destroying zeal of wrath, or with the pitiless severity of judgment. It was in a soft, gentle rustling that He revealed Himself to him. Kg1 19:13-17 When Elijah heard this, he covered up his face in his cloak (אדּרת; see at Kg2 1:8) and went out to the entrance to the cave. And behold he heard the question a second time, "What doest thou here, Elijah?" and answered with a repetition of his complain (see Kg1 19:9, Kg1 19:10). - While the appearance of God, not in the tempest, the earthquake, and the fire, but in a gentle rustling, revealed the Lord to him as a merciful and gracious God, long-suffering, and of great goodness and truth (Exo 34:6), the answer to his complaint showed him that He did not leave guilt unpunished (Exo 34:7), since the Lord gave him the following command, Kg1 19:15.: "Go back in thy way to the desert of Damascus, and anoint Hazael king over Aram (see Kg2 8:12-13), and Jehu the son of Nimshi king over Israel (see Kg2 9:2), and Elisha the son of Shaphat prophet in thy stead" (see Kg1 19:19); and then added this promise, which must have quieted his zeal, that was praiseworthy in the feelings from which it sprang, although it had assumed too passionate a form, and have given him courage to continue his prophetic work: "And it will come to pass, that however escapeth the sword of Hazael, him will Jehu slay, and whoever escapeth the sword of Jehu, him will Elisha slay." Kg1 19:18 But in order that he might learn, to his shame, that the cause of the Lord in Israel appeared much more desperate to his eye, which was clouded by his own dissatisfaction, than it really was in the eye of the God who knows His own by number and by name, the Lord added: "I have seven thousand left in Israel, all knees that have not bent before Baal, and every mouth that hath not kissed him." מדבּרה המּשׂק, into the desert of Damascus (with the He loc. with the construct state as in Deu 4:41; Jos 12:1, etc.; cf. Ewald, 216, b.), i.e., the desert lying to the south and east of the city of Damascus, which is situated on the river Barady; not per desertum in Damascum (Vulg., Luth., etc.); for although Elijah would necessarily pass through the Arabian desert to go from Horeb to Damascus, it was superfluous to tell him that he was to go that way, as there was no other road. The words "return by thy way ... and anoint Hazael," etc., are not to be understood as signifying that Elijah was to go at once to Damascus and anoint Hazael there, but simply that he was to do this at a time which the Spirit would more precisely indicate. According to what follows, all that Elijah accomplished immediately was to call Elisha to be his successor; whereas the other two commissions were fulfilled by Elisha after Elijah's ascension to heaven (2 Kings 8 and 9). The opinion that Elijah also anointed Hazael and Jehu immediately, but that this anointing was kept secret, and was repeated by Elisha when the time for their public appearance arrived, has not only very little probability in itself, but is directly precluded by the account of the anointing of Jehu in 2 Kings 9. The anointing of Hazael and Jehu is mentioned first, because God had chosen these two kings to be the chief instruments of His judgments upon the royal family and people for their idolatry. It was only in the case of Jehu that a real anointing took place (Kg2 9:6); Hazael was merely told by Elisha that he would be king (Kg2 8:13), and Elisha was simply called by Elijah to the prophetic office by having the cloak of the latter thrown upon him. Moreover, the Messianic passage, Isa 61:1, is the only one in which there is any allusion to the anointing of a prophet. Consequently משׁח must be taken figuratively here as in Jdg 9:8, as denoting divine consecration to the regal and prophetic offices. And so, again, the statement that Elisha would slay those who escaped the sword of Jehu is not to be understood literally. Elisha slew by the word of the Lord, which brought judgments upon the ungodly, as we see from Kg2 2:24 (cf. Jer 1:10; Jer 18:7). The "seven thousand," who had not bowed the knee before Baal, are a round number for the ἐκλογν́ of the godly, whom the Lord had preserved for Himself in the sinful kingdom, which was really very large in itself, however small it might be in comparison with the whole nation. The number seven is the stamp of the works of God, so that seven thousand is the number of the "remnant according to the election of grace" (Rom 11:5), which had then been preserved by God. Kissing Baal was the most usual form in which this idol was worshipped, and consisted not merely in throwing kisses with the hand (cf. Job 31:27, and Plin. h. n. 28, 8), but also in kissing the images of Baal, probably on the feet (cf. Cicero in Verr. 4, 43).
John Gill Bible Commentary
And he came thither unto a cave, and lodged there,.... This cave, some travellers say (u), is to be seen at this day, not far from a church dedicated to the prophet Elijah, and that the cave itself has the appearance of a chapel; but a more particular account of it is given in a journal (w) lately published, which says, this cave exists to this very day, and is situated at the foot of Mount Sinai, and is now enclosed in a church built of red and white granite marble, the entrance into which is from the west; the dimensions of this cave are in length five feet, in depth four feet, and in height four and a half. The Jewish writers are of opinion that this was the cleft of the rock in which Moses was put, when the Lord passed before him; but, if so, there would have been no need of Elijah to have gone forth to and stand upon the mount when the Lord passed by, Kg1 19:11, and, behold, the word of the Lord came to him; an articulate voice was heard by him: and he said unto him, what dost thou here, Elijah? this is not a proper place for a prophet to be in, in a wilderness, in a mountain, in a cave in it: what work could he do for God? or what service to his people? in the land of Israel he might bear his testimony against idolatry, and so be a means of reclaiming backsliders, and of establishing those that were in the true religion; but of what usefulness could he be here? Abarbinel takes it to be a reproof of Elijah, for going into a place so holy as it was, and in which Moses, the chief of the prophets, had been, and that it did not become such a man as he was to be in such a place. (u) Egmont and Heyman's Travels, vol. 2. p. 166. (w) Journal from Cairo to Mount Sinai in 1722, p. 26. Ed. 2.
Matthew Henry Bible Commentary
Here is, I. Elijah housed in a cave at Mount Horeb, which is called the mount of God, because on it God had formerly manifested his glory. And perhaps this was the same cave, or cleft of a rock, in which Moses was hidden when the Lord passed by before him and proclaimed his name, Exo 33:22. What Elijah proposed to himself in coming to lodge here, I cannot conceive, unless it was to indulge his melancholy, or to satisfy his curiosity and assist his faith and devotion with the sight of that famous place where the law was given and where so many great things were done, and hoping to meet with God himself there, where Moses met with him, or in token of his abandoning his people Israel, who hated to be reformed (in the latter case, it agrees with Jeremiah's wish, Jer 9:2, O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people, and go from them, for they are all adulterers) and so it was a bad omen of God's forsaking them; or it was because the thought he could not be safe any where else, and to this instance of the hardships this good man was reduced to the apostle refers, Heb 11:38. They wandered in deserts and in mountains, and in dens and caves of the earth. II. The visit God paid to him there and the enquiry he made concerning him: The word of the Lord came to him. We cannot go any where to be out of the reach of God's eye, his arm, and his word. Whither can I flee from thy Spirit? Psa 139:7, etc. God will take care of his out-casts; and those who, for his sake, are driven out from among men, he will find, and own, and gather with everlasting loving-kindnesses. John saw the visions of the Almighty when he was in banishment in the isle of Patmos, Rev 1:9. The question God puts to the prophet it, What doest thou here, Elijah? Kg1 19:9, and again Kg1 19:13. This is a reproof, 1. For his fleeing hither. "What brings thee so far from home? Dost thou flee from Jezebel? Couldst thou not depend upon almighty power for thy protection?" Lay the emphasis upon the pronoun thou. "What thou! So great a man, so great a prophet, so famed for resolution - dost thou flee thy country, forsake thy colours thus?" This cowardice would have been more excusable in another, and not so bad an example. Should such a man as I flee? Neh 6:11. Howl, fir-trees, if the cedars be thus shaken. 2. For his fixing here. "What doest thou here, in this cave? Is this a place for a prophet of the Lord to lodge in? Is this a time for such men to retreat, when the public has such need of them?" In the retirement to which God sent Elijah (ch. 17) he was a blessing to a poor widow at Sarepta, but here he had no opportunity of doing good. Note, It concerns us often to enquire whether we be in our place and in the way of our duty. "Am I where I should be, whither God calls me, where my business lies, and where I may be useful?" III. The account he gives of himself, in answer to the question put to him (Kg1 19:10), and repeated, in answer to the same question, Kg1 19:14. 1. He excuses his retreat, and desires it may not be imputed to his want of zeal for reformation, but to his despair of success. For God knew, and his own conscience witnessed for him, that as long as there was any hope of doing good he had been very jealous for the Lord God of Hosts; but now that he had laboured in vain, and all his endeavours were to no purpose, he thought it was time to give up the cause, and mourn for what he could not mend. Abi in cellam, et dic, Miserere mei - "Away to thy cell, and cry, Have compassion on me." 2. He complains of the people, their obstinacy in sin, and the height of impiety to which they had arrived: "The children of Israel have forsaken thy covenant, and that is the reason I have forsaken them; who can stay among them, to see every thing that is sacred ruined and run down?" This the apostle calls his making intercession against Israel, Rom 11:2, Rom 11:3. He had often been, of choice, their advocate, but now he is necessitated to be their accuser, before God. Thus Joh 5:45, There is one that accuseth you, even Moses, whom you trust. Those are truly miserable that have the testimony and prayers of God's prophets against them. (1.) He charges them with having forsaken God's covenant; though they retained circumcision, that sign and seal of it, yet they had quitted his worship and service, which was the intention of it. Those who neglect God's ordinances, and let fall their communion with him, do really forsake his covenant, and break their league with him. (2.) With having thrown down his altars, not only deserted them and suffered them to go to decay, but, in their zeal for the worship of Baal, wilfully demolished them. This alludes to the private altars which the prophets of the Lord had, and which good people attended, who could not go up to Jerusalem and would not worship the calves nor Baal. These separate altars, though breaking in upon the unity of the church, yet, being erected and attended by those that sincerely aimed at the glory of God and served him faithfully, the seeming schism was excused. God owned them for his altars, as well as that at Jerusalem, and the putting of them down is charged upon Israel as a crying sin. But this was not all. (3.) They have slain thy prophets with the sword, who, it is probable, ministered at those altars. Jezebel, a foreigner, slew them (Kg1 18:4), but the crime is charged upon the body of the people because the generality of them were consenting to their death, and pleased with it. 3. He gives the reasons why he retired into this desert and took up his residence in this cave. (1.) It was because he could not appear to any purpose: "I only am left, and have none to second or support me in any good design. They all said, The Lord he is God, but none of them would stand by me nor offer to shelter me. That point then gained was presently lost again, and Jezebel can do more to debauch them than I can to reform them. What can one do against thousands?" Despair of success hinders many a good enterprise. No one is willing to venture alone, forgetting that those are not alone who have God with them. (2.) It was because he could not appear with any safety: "They seek my life to take it away; and I had better spend my life in a useless solitude than lose my life in a fruitless endeavour to reform those that hate to be reformed." IV. God's manifestation of himself to him. Did he come hither to meet with God? He shall find that God will not fail to give him the meeting. Moses was put into the cave when God's glory passed before him; but Elijah was called out of it: Stand upon the mount before the Lord, Kg1 19:11. He saw no manner of similitude, any more than Israel did when God talked to them in Horeb. But, 1. He heard a strong wind, and saw the terrible effects of it, for it rent the mountains and tore the rocks. Thus was the trumpet sounded before the Judge of heaven and earth, by his angels, whom he makes spirits, or winds (Psa 104:4), sounded so loud that the earth not only rang, but rent again. 2. He felt the shock of an earthquake. 3. He saw an eruption of fire, Kg1 19:12. These were to usher in the designed manifestation of the divine glory, angels being employed in them, whom he maketh a flame of fire, and who, as his ministers, march before him, to prepare in this desert a highway for our God. But, 4. At last he perceived a still small voice, in which the Lord was, that is, by which he spoke to him, and not out of the wind, or the earthquake, or the fire. Those struck an awe upon him, awakened his attention, and inspired humility and reverence; but God chose to make known his mind to him in whispers soft, not in those dreadful sounds. When he perceived this, (1.) He wrapped hi face in his mantle, as one afraid to look upon the glory of God, and apprehensive that it would dazzle his eyes and overcome him. The angels cover their faces before God in token of reverence, Isa 6:2. Elijah hid his face in token of shame for having been such a coward as to flee from his duty when he had such a God of power to stand by him in it. The wind, and earthquake, and fire, did not make him cover his face, but the still voice did. Gracious souls are more affected by the tender mercies of the Lord than by his terrors. (2.) He stood at the entrance of the cave, ready to hear what God had to say to him. This method of God's manifesting himself here at Mount Horeb seems to refer to the discoveries God formerly made of himself at this place to Moses. [1.] Then there was a tempest, an earthquake, and fire (Heb 12:18); but, when God would show Moses his glory, he proclaimed his goodness; and so here: He was, the Word was, in the still small voice. [2.] Then the law was thus given to Israel, with the appearances of terror first and then with a voice of words; and Elijah being now called to revive that law, especially the first two commandments of it, is here taught how to manage it; he must not only awaken and terrify the people with amazing signs, like the earthquake and fire, but he must endeavour, with a still small voice, to convince and persuade them, and not forsake them when he should be addressing them. Faith comes by hearing the word of God; miracles do but make way for it. [3.] Then God spoke to his people with terror; but in the gospel of Christ, which was to be introduced by the spirit and power of Elias, he would speak by a still small voice, the dread of which should not make us afraid; see Heb 12:18, etc. V. The orders God gives him to execute. He repeats the question he had put to him before, "What doest thou here? This is not a place for thee now." Elijah gives the same answer (Kg1 19:14), complaining of Israel's apostasy from God and the ruin of religion among them. To this God gives him a reply. When he wished he might die (Kg1 19:4) God answered him not according to his folly, but was so far from letting him die that he not only kept him alive then but provided that he should never die, but be translated. But when he complained of his discouragement (and whither should God's prophets go with their complaints of that kind but to their Master?) God gave him an answer. He sends him back with directions to appoint Hazael king of Syria (Kg1 19:15), Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office (Kg1 19:16), which is intended as a prediction that by these God would chastise the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant, Kg1 19:17. Elijah complained that the wickedness of Israel was unpunished. The judgment of famine was too gentle, and had not reclaimed them; it was removed before they were reformed: "I have been jealous," says he, "for God's name, but he himself has not appeared jealous for it." "Well," says God, "be content; it is all in good time; judgments are prepared for those scorners, though they are not yet inflicted; the persons are pitched upon, and shall now be nominated, for they are now in being, who shall do the business." 1. "When Hazael comes to be king of Syria, he shall make bloody work among the people (Kg2 8:12) and so correct them for their idolatry." 2. "When Jehu comes to be king of Israel he shall make bloody work with the royal family, and shall utterly destroy the house of Ahab, that set up and maintained idolatry." 3. "Elisha, while thou art on earth, shall strengthen thy hands; and, when thou art gone, shall carry on thy work, and be a remaining witness against the apostasy of Israel, and even he shall slay the children of Bethel, that idolatrous city." Note, The wicked are reserved to judgment. Evil pursues sinners, and there is no escaping it; to attempt an escape is but to run from one sword's point upon another. See Jer 48:44, He that flees from the fear shall fall into the pit; and he that gets up out of the pit shall be taken in the snare. Elisha, with the sword of the Spirit, shall terrify and wound the consciences of those who escape Hazael's sword of war and Jehu's sword of justice. With the breath of his lips shall he slay the wicked, Isa 11:4; Th2 2:8; Hos 6:5. It is a great comfort to good men and good ministers to think that God will never want instruments to do his work in his time, but, when they are gone, others shall be raised up to carry it on. VI. The comfortable information God gives him of the number of Israelites who retained their integrity, though he thought he was left alone (Kg1 19:18): I have left 7000 in Israel (besides Judea) who have not bowed the knee to Baal. Note, 1. In times of the greatest degeneracy and apostasy God has always had, and will have, a remnant faithful to him, some that keep their integrity and do not go down the stream. The apostle mentions this answer of God to Elijah (Rom 11:4) and applies it to his own day, when the Jews generally rejected the gospel. Yet, says he, at this time also there is a remnant, Kg1 19:5. 2. It is God's work to preserve that remnant, and distinguish them from the rest, for without his grace they could not have distinguished themselves: I have left me; it is therefore said to be a remnant according to the election of grace. 3. It is but a little remnant, in comparison with the degenerate race; what are 7000 to the thousands of Israel? Yet, when those of every age come together, they will be found many more, 12,000 sealed out of each tribe, Rev 7:4. 4. God's faithful ones are often his hidden ones (Psa 83:3), and the visible church is scarcely visible, the wheat lost in the chaff and the gold in the dross, till the sifting, refining, separating day comes. 5. The Lord knows those that are his, though we do not; he sees in secret. 6. There are more good people in the world than some wise and holy men think there are. Their jealousy of themselves, and for God, makes them think the corruption is universal; but God sees not as they do. When we come to heaven, as we shall miss a great many whom we thought to meet there, so we shall meet a great many whom we little thought to find there. God's love often proves larger than man's charity and more extensive.
Tyndale Open Study Notes
19:9-10 a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.
1 Kings 19:9
The LORD Speaks to Elijah at Horeb
8So he got up and ate and drank. And strengthened by that food, he walked forty days and forty nights until he reached Horeb, the mountain of God.9There Elijah entered a cave and spent the night. And the word of the LORD came to him, saying, “What are you doing here, Elijah?”
- Scripture
- Sermons
- Commentary
(Men Who Met God): Elijah - "The Lord Leviticus Before Whom I Stand"
By A.W. Tozer6.6K47:50Elijah1KI 18:211KI 18:401KI 19:91KI 19:111KI 19:181KI 19:21MAT 6:332TI 4:3HEB 11:6JAS 1:121PE 5:8REV 2:10REV 3:16In this sermon, the preacher discusses the concept of finding reality and how sin often prevents us from experiencing it. He explores the inner conflict within humans, where the divine nature clashes with the sinful nature. The preacher emphasizes the importance of understanding the meaning behind hymns and not just singing them without comprehension. He challenges the audience to take action and not waste their time, urging them to seek the faith and courage of Elijah in standing before God.
(Elijah Legacy) 8. Commissioned in a Cave
By David Davis61509:50Israel1KI 19:9In this sermon, the speaker emphasizes the importance of knowing what we are doing for the Lord. He shares a personal experience of preaching in Europe and encountering a pastor who was unsure of his purpose. The speaker advises the pastor to spend time in a cave, seeking vision for his congregation. He then references the story of Elijah, who experienced transformation and impartation from the Holy Spirit while in a cave. The sermon concludes with the message that we need to be like "cavemen," shutting ourselves in with the Lord to receive His word and go forth to do exploits.
Listen to God's Whisper
By Erlo Stegen5421:33:11Voice Of GodGEN 15:6EXO 32:91KI 19:9MAT 5:29MAT 6:33LUK 16:26JHN 10:27In this sermon, the speaker describes a vision of hell that they had. They saw people of all races suffering and burning in the fire of hell. They were shocked by the horrific sight and were told by a voice to go back and warn others about what they had seen. The speaker also mentions the importance of listening to the still small voice of God and not being influenced by peer pressure or worldly temptations.
Why Is My Soul Cast Down?
By David Wilkerson0DespairTrust in God's Word1KI 19:9PSA 34:18PSA 42:11PSA 43:5PSA 119:105ISA 41:10JER 15:16ROM 15:132CO 1:3HEB 4:12David Wilkerson addresses the feelings of despair and helplessness that many believers experience, as exemplified by the Psalmist, Elijah, and Jeremiah. He highlights their struggles with doubt and the temporary nature of their afflictions, emphasizing that God understands their pain and is always present. Wilkerson encourages turning back to God's Word, which brings joy and hope, as seen in Jeremiah's testimony and Elijah's experience. Ultimately, he reassures that God is waiting for us to trust Him and rely on His promises to overcome our struggles.
The Starting Place of Heavenly Fullness
By T. Austin-Sparks0Dependence On GodHeavenly Fullness1KI 19:9T. Austin-Sparks emphasizes the significance of recognizing God's fixed starting point for experiencing heavenly fullness, illustrated through the lives of Elijah and Elisha. He explains that Elisha's ministry, marked by divine fullness, is rooted in Elijah's foundation, highlighting the necessity of humility and dependence on God. Sparks warns against attempting to progress beyond God's starting point, which can lead to limitations in spiritual growth. He encourages believers to accept God's position and allow for a progressive outworking of their faith, ultimately leading to a deeper understanding of their dependence on Him. The sermon concludes with the reminder that true fullness comes from acknowledging our weakness and relying on God's strength.
The Way to Heavenly Fulness
By T. Austin-Sparks0Dependence On GodHeavenly Fulness1KI 19:9T. Austin-Sparks emphasizes the significance of God's starting point for experiencing heavenly fullness, illustrated through the lives of Elijah and Elisha. He explains that true spiritual progress begins with recognizing our weakness and dependence on God, as exemplified by Elijah's journey from despair to divine purpose. Sparks highlights that while many seek to advance without returning to God's foundation, they risk spiritual limitation. The sermon calls for a deep act of faith and acceptance of God's position, leading to a progressive outworking of His will in our lives. Ultimately, it is through acknowledging our emptiness that we can access the fullness of life found in Christ.
What Doest Thou Here?"
By Vance Havner0Rest in GodHearing God's Voice1KI 19:9Vance Havner reflects on the life of Elijah, emphasizing the stark contrast between his triumphant victory on Mount Carmel and his subsequent despair under the juniper tree. He highlights the common struggles of fatigue, discouragement, and the overwhelming noise of life that can lead believers into a cave of isolation and pessimism. Havner encourages the congregation to recognize the importance of rest, the need to hear God's still, small voice, and the reality that they are not alone in their struggles. He reminds them that true strength comes from waiting on the Lord and that God often works quietly, away from the noise and spectacle of the world. The sermon calls for a return to spiritual duties and a deeper reliance on God's presence in times of weariness.
The Exemplification of This Zeal in the Life of Elisha
By T. Austin-Sparks0Spiritual FullnessZeal for God1KI 19:9T. Austin-Sparks emphasizes the zeal of Elijah as a profound commitment to God's rights and interests, illustrating how this jealousy for the Lord is essential for spiritual fullness. He draws parallels between Elijah and Jesus, highlighting their shared dedication to ensuring God has His rightful place. The sermon explores how Elijah's life exemplifies dependence on God, fervent prayer, self-effacement, and obedience, all leading to a deeper relationship with the Lord. Sparks also connects Elijah's spirit to John the Baptist, who prepared the way for Christ, reinforcing the theme of prioritizing God's interests above personal desires. Ultimately, the message calls for believers to fully surrender to God, ensuring His place in every aspect of their lives to experience true spiritual abundance.
What Are You Doing Here?
By Pablo Yoder01KI 19:92KI 2:9EPH 6:10JAS 4:7REV 2:4Pablo Yoder preaches about Elijah's moment of discouragement and how God questioned him, leading him to face his fears and lies. He challenges modern-day believers who feel alone and discouraged to come out of their caves of despair and listen to God's voice. Yoder emphasizes the need to stop believing lies, trust in God's power, and actively engage in spiritual warfare, reminding them of God's faithfulness and the importance of revival.
I Kings 19:9
By Chuck Smith0God's CallingOvercoming Despair1KI 19:9Chuck Smith explores the profound question God posed to Elijah, 'What are you doing here?' highlighting how even the greatest servants of God can find themselves in despair and fear after significant victories. Elijah, fleeing from Jezebel, was in a place of discouragement, feeling isolated and overwhelmed by his circumstances. Smith emphasizes that God often speaks in a still small voice amidst chaos, urging us to recognize our true state and calling. Ultimately, God redirects Elijah towards a new mission, reminding him that he is not alone and that there is still work to be done.
The Exemplification of This Zeal in the Life of Elijah
By T. Austin-Sparks0Surrender to God's WillZeal for God1KI 19:9T. Austin-Sparks emphasizes the zeal of Elijah, who was 'very jealous for the Lord,' illustrating a deep commitment to ensuring God's full rights and place among His people. This zeal is characterized by selflessness, obedience, and a fervent desire for God's interests over personal gain, as seen in Elijah's life and actions. Sparks draws parallels between Elijah and John the Baptist, highlighting their shared mission to prepare the way for the Lord and secure God's rights. The sermon calls for believers to abandon personal interests and fully surrender to God's will, leading to spiritual fullness. Ultimately, the message is a challenge to examine our own lives and ensure that God holds His rightful place in every aspect.
The Way to Heavenly Fullness - Part 1
By T. Austin-Sparks0Dependence On GodHeavenly Fullness1KI 19:9T. Austin-Sparks emphasizes the significance of understanding God's fixed starting point for achieving heavenly fullness, illustrated through the lives of Elijah and Elisha. He explains that Elisha's ministry, which represents heavenly fullness, is rooted in the foundation laid by Elijah, highlighting the necessity of recognizing our own weaknesses and dependence on God. Sparks warns against attempting to progress beyond God's starting point, as it leads to limitations in spiritual growth. He encourages believers to accept God's position and allow for a progressive outworking of their faith, ultimately leading to a deeper understanding of their reliance on God's strength. The sermon concludes with the reminder that true fullness comes from acknowledging our emptiness and weakness in the presence of God.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
He came thither unto a cave - Conjectured by some to be the same cave in which God put Moses that he might give him a glimpse of his glory. See Exo 33:22. What doest thou here, Elijah? - Is this a reproach for having fled from the face of Jezebel, through what some call unbelieving fears, that God would abandon him to her rage?
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Appearance of God at Horeb. - Kg1 19:9. When Elijah arrived at Horeb, he went into the cave (the definite article in המּערה, with the obvious connection between the appearance of God, which follows here, and that described in Exo 33:12., points back to the cleft in the rock, נקרת הצּוּר) in which Moses had stood while the glory of Jehovah passed by (see at Exo 33:22), and there he passed the night. And behold the word of the Lord came to him (in the night): "What doest thou here, Elijah?" This question did not involve a reproof, as though Elijah had nothing to do there, but was simply intended to lead him to give utterance to the thoughts and feelings of his heart. Kg1 19:10 Elijah answered: "I have striven zealously for Jehovah the God of hosts, for the children of Israel have forsaken Thy covenant, destroyed Thine altars, and killed Thy prophets with the sword; and I only am left, and they seek my life." In these words there was not only the greatest despair expressed as to the existing condition of things, but also a carnal zeal which would gladly have called down the immediate vengeance of the Almighty upon all idolaters. The complaint contained, on the one hand, the tacit reproof that God had looked on quietly for so long a time at the conduct of the ungodly, and had suffered things to come to such an extremity, that he, His prophet, was the only one left of all the true worshippers of God, and, on the other hand, the indirect appeal that He would interpose at last with His penal judgments. Because Elijah had not seen the expected salutary fruits of his zeal for the Lord, he thought that all was lost, and in his gloomy state of mind overlooked what he had seen a short time before with his own eyes, that even in the neighbourhood of the king himself there lived a pious and faithful worshipper of Jehovah, viz., Obadiah, who had concealed a hundred prophets from the revenge of Jezebel, and that the whole of the people assembled upon Carmel had given glory to the Lord, and at his command had seized the prophets of Baal and put them to death, and therefore that the true worshippers of the Lord could not all have vanished out of Israel. קנּא קנּאתי ליהוה recalls to mind the zeal of Phinehas (Num 25:11.), which put an end to the whoredom of the sons of Israel with the daughters of Moab. But whereas Phinehas received the promise of an everlasting priesthood for his zeal, Elijah had seen so little fruit from his zeal against the worshippers of Baal, that they actually sought his life. מזבּחתך are altars, which pious Israelites in the kingdom of the ten tribes had built in different places for the worship of Jehovah (see at Kg1 18:30). Kg1 19:11 The Lord replied to the prophet's complaint first of all by the manifestation of His control of the phenomena of nature (Kg1 19:11-13), and then by a verbal explanation of His design (Kg1 19:15-18). In this divine revelation men have recognised from the very earliest times a repetition of the appearance of God which was granted to Moses upon Sinai. As God, in token of His grace, granted the prayer of Moses that he might see His glory, after he had striven zealously for the honour of the Lord when the people rebelled by worshipping the golden calf; so did He also display His glory upon Horeb to Elijah as a second Moses for the purpose of strengthening his faith, with this simple difference, that He made all His goodness pass by Moses, and declared His name in the words, "Jehovah, a gracious and merciful God," etc. (Exo 34:6-7), whereas He caused Elijah first of all to behold the operation of His grace in certain phenomena of nature, and then afterwards made known to him His will with regard to Israel and to the work of His prophets. This difference in the form of the revelation, while the substance and design were essentially the same, may be explained from the difference not only in the historical circumstances, but also in the state of mind of the two servants to whom He manifested His glory. In the case of Moses it was burning love for the welfare of his people which impelled him to offer the prayer that the Lord would let him see His glory, as a sign that He would not forsake His people; and this prayer was granted him, so far as a man is ever able to see the glory of God, to strengthen him for the further discharge of the duties of his office. Hidden in the cleft of the rock and shielded by the hand of God, he saw the Lord pass by him, and heard Him utter in words His inmost being. Elijah, on the other hand, in his zeal for the honour of God, which was not quite free from human passion, had been led by the want of any visible fruit from his own labour to overlook the work of the Lord in the midst of His people; so that he had fled into the desert and wished to be released from this world by death, and had not been brought out of his despair by the strengthening with meat and drink which he had received from the angel, and which enabled him to travel for forty days to the mount of God without suffering from want, a fact which was intended to remind him of the ancient God of the fathers, to whose omnipotence and goodness there is no end; so that it was in a most gloomy state of mind that he reached Horeb at last. And now the Lord designed not only to manifest His glory as the love in which grace and righteousness are united, but also to show him that his zeal for the honour of the Lord was not in harmony with the love and grace and long-suffering of God. "The design of the vision was to show to the fiery zeal of the prophet, who wanted to reform everything by means of the tempest, the gentle way which God pursues, and to proclaim the long-suffering and mildness of His nature, as the voice had already done to Moses on that very spot; hence the beautiful change in the divine appearance" (Herder, Geist der hebr. Poesie, 1788, ii. p. 52). Kg1 19:12 After God had commanded him to come out of the cave and stand upon the mountain (that part of the mountain which was in front of the cave) before Him, "behold Jehovah went by (the participle עבר is used to give a more vivid representation of the scene); and a great and strong tempest, rending mountains and breaking rocks in pieces, before Jehovah - it was not in the tempest that Jehovah was; and after the tempest an earthquake - it was not in the earthquake that Jehovah was; and after the earthquake fire - it was not in the fire that Jehovah was; and after the fire a still, gentle rustling." דקּה דּממה קול, literally the tone of a gentle blowing. On the change of gender in וחזק גּדולה רוּח, see Ewald, 174, e. - Tempest, earthquake, and fire, which are even more terrible in the awful solitude of the Horeb mountains than in an inhabited land, are signs of the coming of the Lord to judgment (cf. Psa 18:8.). It was in the midst of such terrible phenomena that the Lord had once come down upon Sinai, to inspire the people who were assembled at the foot of the mountain with a salutary dread of His terrible majesty, of the fiery zeal of His wrath and love, which consumes whatever opposes it (see at Exo 19:16.). but now the lord was not in these terrible phenomena; to signify to the prophet that He did not work in His earthly kingdom with the destroying zeal of wrath, or with the pitiless severity of judgment. It was in a soft, gentle rustling that He revealed Himself to him. Kg1 19:13-17 When Elijah heard this, he covered up his face in his cloak (אדּרת; see at Kg2 1:8) and went out to the entrance to the cave. And behold he heard the question a second time, "What doest thou here, Elijah?" and answered with a repetition of his complain (see Kg1 19:9, Kg1 19:10). - While the appearance of God, not in the tempest, the earthquake, and the fire, but in a gentle rustling, revealed the Lord to him as a merciful and gracious God, long-suffering, and of great goodness and truth (Exo 34:6), the answer to his complaint showed him that He did not leave guilt unpunished (Exo 34:7), since the Lord gave him the following command, Kg1 19:15.: "Go back in thy way to the desert of Damascus, and anoint Hazael king over Aram (see Kg2 8:12-13), and Jehu the son of Nimshi king over Israel (see Kg2 9:2), and Elisha the son of Shaphat prophet in thy stead" (see Kg1 19:19); and then added this promise, which must have quieted his zeal, that was praiseworthy in the feelings from which it sprang, although it had assumed too passionate a form, and have given him courage to continue his prophetic work: "And it will come to pass, that however escapeth the sword of Hazael, him will Jehu slay, and whoever escapeth the sword of Jehu, him will Elisha slay." Kg1 19:18 But in order that he might learn, to his shame, that the cause of the Lord in Israel appeared much more desperate to his eye, which was clouded by his own dissatisfaction, than it really was in the eye of the God who knows His own by number and by name, the Lord added: "I have seven thousand left in Israel, all knees that have not bent before Baal, and every mouth that hath not kissed him." מדבּרה המּשׂק, into the desert of Damascus (with the He loc. with the construct state as in Deu 4:41; Jos 12:1, etc.; cf. Ewald, 216, b.), i.e., the desert lying to the south and east of the city of Damascus, which is situated on the river Barady; not per desertum in Damascum (Vulg., Luth., etc.); for although Elijah would necessarily pass through the Arabian desert to go from Horeb to Damascus, it was superfluous to tell him that he was to go that way, as there was no other road. The words "return by thy way ... and anoint Hazael," etc., are not to be understood as signifying that Elijah was to go at once to Damascus and anoint Hazael there, but simply that he was to do this at a time which the Spirit would more precisely indicate. According to what follows, all that Elijah accomplished immediately was to call Elisha to be his successor; whereas the other two commissions were fulfilled by Elisha after Elijah's ascension to heaven (2 Kings 8 and 9). The opinion that Elijah also anointed Hazael and Jehu immediately, but that this anointing was kept secret, and was repeated by Elisha when the time for their public appearance arrived, has not only very little probability in itself, but is directly precluded by the account of the anointing of Jehu in 2 Kings 9. The anointing of Hazael and Jehu is mentioned first, because God had chosen these two kings to be the chief instruments of His judgments upon the royal family and people for their idolatry. It was only in the case of Jehu that a real anointing took place (Kg2 9:6); Hazael was merely told by Elisha that he would be king (Kg2 8:13), and Elisha was simply called by Elijah to the prophetic office by having the cloak of the latter thrown upon him. Moreover, the Messianic passage, Isa 61:1, is the only one in which there is any allusion to the anointing of a prophet. Consequently משׁח must be taken figuratively here as in Jdg 9:8, as denoting divine consecration to the regal and prophetic offices. And so, again, the statement that Elisha would slay those who escaped the sword of Jehu is not to be understood literally. Elisha slew by the word of the Lord, which brought judgments upon the ungodly, as we see from Kg2 2:24 (cf. Jer 1:10; Jer 18:7). The "seven thousand," who had not bowed the knee before Baal, are a round number for the ἐκλογν́ of the godly, whom the Lord had preserved for Himself in the sinful kingdom, which was really very large in itself, however small it might be in comparison with the whole nation. The number seven is the stamp of the works of God, so that seven thousand is the number of the "remnant according to the election of grace" (Rom 11:5), which had then been preserved by God. Kissing Baal was the most usual form in which this idol was worshipped, and consisted not merely in throwing kisses with the hand (cf. Job 31:27, and Plin. h. n. 28, 8), but also in kissing the images of Baal, probably on the feet (cf. Cicero in Verr. 4, 43).
John Gill Bible Commentary
And he came thither unto a cave, and lodged there,.... This cave, some travellers say (u), is to be seen at this day, not far from a church dedicated to the prophet Elijah, and that the cave itself has the appearance of a chapel; but a more particular account of it is given in a journal (w) lately published, which says, this cave exists to this very day, and is situated at the foot of Mount Sinai, and is now enclosed in a church built of red and white granite marble, the entrance into which is from the west; the dimensions of this cave are in length five feet, in depth four feet, and in height four and a half. The Jewish writers are of opinion that this was the cleft of the rock in which Moses was put, when the Lord passed before him; but, if so, there would have been no need of Elijah to have gone forth to and stand upon the mount when the Lord passed by, Kg1 19:11, and, behold, the word of the Lord came to him; an articulate voice was heard by him: and he said unto him, what dost thou here, Elijah? this is not a proper place for a prophet to be in, in a wilderness, in a mountain, in a cave in it: what work could he do for God? or what service to his people? in the land of Israel he might bear his testimony against idolatry, and so be a means of reclaiming backsliders, and of establishing those that were in the true religion; but of what usefulness could he be here? Abarbinel takes it to be a reproof of Elijah, for going into a place so holy as it was, and in which Moses, the chief of the prophets, had been, and that it did not become such a man as he was to be in such a place. (u) Egmont and Heyman's Travels, vol. 2. p. 166. (w) Journal from Cairo to Mount Sinai in 1722, p. 26. Ed. 2.
Matthew Henry Bible Commentary
Here is, I. Elijah housed in a cave at Mount Horeb, which is called the mount of God, because on it God had formerly manifested his glory. And perhaps this was the same cave, or cleft of a rock, in which Moses was hidden when the Lord passed by before him and proclaimed his name, Exo 33:22. What Elijah proposed to himself in coming to lodge here, I cannot conceive, unless it was to indulge his melancholy, or to satisfy his curiosity and assist his faith and devotion with the sight of that famous place where the law was given and where so many great things were done, and hoping to meet with God himself there, where Moses met with him, or in token of his abandoning his people Israel, who hated to be reformed (in the latter case, it agrees with Jeremiah's wish, Jer 9:2, O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people, and go from them, for they are all adulterers) and so it was a bad omen of God's forsaking them; or it was because the thought he could not be safe any where else, and to this instance of the hardships this good man was reduced to the apostle refers, Heb 11:38. They wandered in deserts and in mountains, and in dens and caves of the earth. II. The visit God paid to him there and the enquiry he made concerning him: The word of the Lord came to him. We cannot go any where to be out of the reach of God's eye, his arm, and his word. Whither can I flee from thy Spirit? Psa 139:7, etc. God will take care of his out-casts; and those who, for his sake, are driven out from among men, he will find, and own, and gather with everlasting loving-kindnesses. John saw the visions of the Almighty when he was in banishment in the isle of Patmos, Rev 1:9. The question God puts to the prophet it, What doest thou here, Elijah? Kg1 19:9, and again Kg1 19:13. This is a reproof, 1. For his fleeing hither. "What brings thee so far from home? Dost thou flee from Jezebel? Couldst thou not depend upon almighty power for thy protection?" Lay the emphasis upon the pronoun thou. "What thou! So great a man, so great a prophet, so famed for resolution - dost thou flee thy country, forsake thy colours thus?" This cowardice would have been more excusable in another, and not so bad an example. Should such a man as I flee? Neh 6:11. Howl, fir-trees, if the cedars be thus shaken. 2. For his fixing here. "What doest thou here, in this cave? Is this a place for a prophet of the Lord to lodge in? Is this a time for such men to retreat, when the public has such need of them?" In the retirement to which God sent Elijah (ch. 17) he was a blessing to a poor widow at Sarepta, but here he had no opportunity of doing good. Note, It concerns us often to enquire whether we be in our place and in the way of our duty. "Am I where I should be, whither God calls me, where my business lies, and where I may be useful?" III. The account he gives of himself, in answer to the question put to him (Kg1 19:10), and repeated, in answer to the same question, Kg1 19:14. 1. He excuses his retreat, and desires it may not be imputed to his want of zeal for reformation, but to his despair of success. For God knew, and his own conscience witnessed for him, that as long as there was any hope of doing good he had been very jealous for the Lord God of Hosts; but now that he had laboured in vain, and all his endeavours were to no purpose, he thought it was time to give up the cause, and mourn for what he could not mend. Abi in cellam, et dic, Miserere mei - "Away to thy cell, and cry, Have compassion on me." 2. He complains of the people, their obstinacy in sin, and the height of impiety to which they had arrived: "The children of Israel have forsaken thy covenant, and that is the reason I have forsaken them; who can stay among them, to see every thing that is sacred ruined and run down?" This the apostle calls his making intercession against Israel, Rom 11:2, Rom 11:3. He had often been, of choice, their advocate, but now he is necessitated to be their accuser, before God. Thus Joh 5:45, There is one that accuseth you, even Moses, whom you trust. Those are truly miserable that have the testimony and prayers of God's prophets against them. (1.) He charges them with having forsaken God's covenant; though they retained circumcision, that sign and seal of it, yet they had quitted his worship and service, which was the intention of it. Those who neglect God's ordinances, and let fall their communion with him, do really forsake his covenant, and break their league with him. (2.) With having thrown down his altars, not only deserted them and suffered them to go to decay, but, in their zeal for the worship of Baal, wilfully demolished them. This alludes to the private altars which the prophets of the Lord had, and which good people attended, who could not go up to Jerusalem and would not worship the calves nor Baal. These separate altars, though breaking in upon the unity of the church, yet, being erected and attended by those that sincerely aimed at the glory of God and served him faithfully, the seeming schism was excused. God owned them for his altars, as well as that at Jerusalem, and the putting of them down is charged upon Israel as a crying sin. But this was not all. (3.) They have slain thy prophets with the sword, who, it is probable, ministered at those altars. Jezebel, a foreigner, slew them (Kg1 18:4), but the crime is charged upon the body of the people because the generality of them were consenting to their death, and pleased with it. 3. He gives the reasons why he retired into this desert and took up his residence in this cave. (1.) It was because he could not appear to any purpose: "I only am left, and have none to second or support me in any good design. They all said, The Lord he is God, but none of them would stand by me nor offer to shelter me. That point then gained was presently lost again, and Jezebel can do more to debauch them than I can to reform them. What can one do against thousands?" Despair of success hinders many a good enterprise. No one is willing to venture alone, forgetting that those are not alone who have God with them. (2.) It was because he could not appear with any safety: "They seek my life to take it away; and I had better spend my life in a useless solitude than lose my life in a fruitless endeavour to reform those that hate to be reformed." IV. God's manifestation of himself to him. Did he come hither to meet with God? He shall find that God will not fail to give him the meeting. Moses was put into the cave when God's glory passed before him; but Elijah was called out of it: Stand upon the mount before the Lord, Kg1 19:11. He saw no manner of similitude, any more than Israel did when God talked to them in Horeb. But, 1. He heard a strong wind, and saw the terrible effects of it, for it rent the mountains and tore the rocks. Thus was the trumpet sounded before the Judge of heaven and earth, by his angels, whom he makes spirits, or winds (Psa 104:4), sounded so loud that the earth not only rang, but rent again. 2. He felt the shock of an earthquake. 3. He saw an eruption of fire, Kg1 19:12. These were to usher in the designed manifestation of the divine glory, angels being employed in them, whom he maketh a flame of fire, and who, as his ministers, march before him, to prepare in this desert a highway for our God. But, 4. At last he perceived a still small voice, in which the Lord was, that is, by which he spoke to him, and not out of the wind, or the earthquake, or the fire. Those struck an awe upon him, awakened his attention, and inspired humility and reverence; but God chose to make known his mind to him in whispers soft, not in those dreadful sounds. When he perceived this, (1.) He wrapped hi face in his mantle, as one afraid to look upon the glory of God, and apprehensive that it would dazzle his eyes and overcome him. The angels cover their faces before God in token of reverence, Isa 6:2. Elijah hid his face in token of shame for having been such a coward as to flee from his duty when he had such a God of power to stand by him in it. The wind, and earthquake, and fire, did not make him cover his face, but the still voice did. Gracious souls are more affected by the tender mercies of the Lord than by his terrors. (2.) He stood at the entrance of the cave, ready to hear what God had to say to him. This method of God's manifesting himself here at Mount Horeb seems to refer to the discoveries God formerly made of himself at this place to Moses. [1.] Then there was a tempest, an earthquake, and fire (Heb 12:18); but, when God would show Moses his glory, he proclaimed his goodness; and so here: He was, the Word was, in the still small voice. [2.] Then the law was thus given to Israel, with the appearances of terror first and then with a voice of words; and Elijah being now called to revive that law, especially the first two commandments of it, is here taught how to manage it; he must not only awaken and terrify the people with amazing signs, like the earthquake and fire, but he must endeavour, with a still small voice, to convince and persuade them, and not forsake them when he should be addressing them. Faith comes by hearing the word of God; miracles do but make way for it. [3.] Then God spoke to his people with terror; but in the gospel of Christ, which was to be introduced by the spirit and power of Elias, he would speak by a still small voice, the dread of which should not make us afraid; see Heb 12:18, etc. V. The orders God gives him to execute. He repeats the question he had put to him before, "What doest thou here? This is not a place for thee now." Elijah gives the same answer (Kg1 19:14), complaining of Israel's apostasy from God and the ruin of religion among them. To this God gives him a reply. When he wished he might die (Kg1 19:4) God answered him not according to his folly, but was so far from letting him die that he not only kept him alive then but provided that he should never die, but be translated. But when he complained of his discouragement (and whither should God's prophets go with their complaints of that kind but to their Master?) God gave him an answer. He sends him back with directions to appoint Hazael king of Syria (Kg1 19:15), Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office (Kg1 19:16), which is intended as a prediction that by these God would chastise the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant, Kg1 19:17. Elijah complained that the wickedness of Israel was unpunished. The judgment of famine was too gentle, and had not reclaimed them; it was removed before they were reformed: "I have been jealous," says he, "for God's name, but he himself has not appeared jealous for it." "Well," says God, "be content; it is all in good time; judgments are prepared for those scorners, though they are not yet inflicted; the persons are pitched upon, and shall now be nominated, for they are now in being, who shall do the business." 1. "When Hazael comes to be king of Syria, he shall make bloody work among the people (Kg2 8:12) and so correct them for their idolatry." 2. "When Jehu comes to be king of Israel he shall make bloody work with the royal family, and shall utterly destroy the house of Ahab, that set up and maintained idolatry." 3. "Elisha, while thou art on earth, shall strengthen thy hands; and, when thou art gone, shall carry on thy work, and be a remaining witness against the apostasy of Israel, and even he shall slay the children of Bethel, that idolatrous city." Note, The wicked are reserved to judgment. Evil pursues sinners, and there is no escaping it; to attempt an escape is but to run from one sword's point upon another. See Jer 48:44, He that flees from the fear shall fall into the pit; and he that gets up out of the pit shall be taken in the snare. Elisha, with the sword of the Spirit, shall terrify and wound the consciences of those who escape Hazael's sword of war and Jehu's sword of justice. With the breath of his lips shall he slay the wicked, Isa 11:4; Th2 2:8; Hos 6:5. It is a great comfort to good men and good ministers to think that God will never want instruments to do his work in his time, but, when they are gone, others shall be raised up to carry it on. VI. The comfortable information God gives him of the number of Israelites who retained their integrity, though he thought he was left alone (Kg1 19:18): I have left 7000 in Israel (besides Judea) who have not bowed the knee to Baal. Note, 1. In times of the greatest degeneracy and apostasy God has always had, and will have, a remnant faithful to him, some that keep their integrity and do not go down the stream. The apostle mentions this answer of God to Elijah (Rom 11:4) and applies it to his own day, when the Jews generally rejected the gospel. Yet, says he, at this time also there is a remnant, Kg1 19:5. 2. It is God's work to preserve that remnant, and distinguish them from the rest, for without his grace they could not have distinguished themselves: I have left me; it is therefore said to be a remnant according to the election of grace. 3. It is but a little remnant, in comparison with the degenerate race; what are 7000 to the thousands of Israel? Yet, when those of every age come together, they will be found many more, 12,000 sealed out of each tribe, Rev 7:4. 4. God's faithful ones are often his hidden ones (Psa 83:3), and the visible church is scarcely visible, the wheat lost in the chaff and the gold in the dross, till the sifting, refining, separating day comes. 5. The Lord knows those that are his, though we do not; he sees in secret. 6. There are more good people in the world than some wise and holy men think there are. Their jealousy of themselves, and for God, makes them think the corruption is universal; but God sees not as they do. When we come to heaven, as we shall miss a great many whom we thought to meet there, so we shall meet a great many whom we little thought to find there. God's love often proves larger than man's charity and more extensive.
Tyndale Open Study Notes
19:9-10 a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.