(9) A cave.--This is properly, "the cave"--perhaps a reference to some cave already well known, as connected with the giving of the Law on Mount Sinai, or perhaps only an anticipatory reference to the cave which Elijah's sojourn was to make famous.

The word of the Lord came to him.--The connection suggests that this message came to him in vision or dream at night. The LXX. implies this distinctly by inserting in 1Kings 19:11 the word "to-morrow," which is also found in the rather vague and prosaic paraphrase of the passage in Josephus. What Elijah replies in imagination in the vision, he repeats next day in actual words.

Verse 9. - And he came thither unto a cave [Heb. the cave. LXX. τὸ σπήλαιον. Many commentators identify this with "the cliff of the rock" where Moses was concealed while the Lord "passed by" (Exodus 33:22), and the use of the same word, עבֵר in ver. 11 certainly favours this view. But is it clear that the clift (נִקְרָה fissure) was a cave? Ewald understands "the cave in which at that time travellers to Sinai commonly rested." It is perhaps worth remembering that a part of the desert, though at some distance from Horeb; boars at this day the name of Magharah, or cave. But there is a "narrow fret" pointed out by tradition as the abode of Elijah, on the side of Jebol Muss. "There is nothing to confirm, but there is nothing to contradict, the belief that it may have been in that secluded basin, which has long been pointed out as the spot No scene could be more suitable for the vision which follows" (Stanley). There is, however, one formidable difficulty in the way of this identification, viz., that the cave is only just large enough for a man's body, which does not agree with ver. 18], and lodged [לוּן means strictly to pass the night. It is possibly connected radically with לַיְלָה] there; and, behold, the word of the Lord came to him [Not "in vision as he slept" (Rawlinson). He could not "go forth" in his sleep. That he was to go forth "on the morrow" is equally unlikely see ver. 11, note], and he said unto him, What doest thou here, Elijah? [Many writers, Bahr and Keil among them, will not allow that there is aught of reproof in this question, or that Elijah had in any way erred in his hasty flight. The former asks how it comes to pass that the angel, instead of reproving him, succoured and strengthened him (vers. 6, 7), if he was acting in faithlessness or disobedience. But surely it does not follow that God denies all grace and sustenance to His elect servants even if they do, in a moment of despair, forget or distrust Him. Elijah may have been strengthened for this very journey, Because God would meet with him and teach him the lessons of patience and trust he needed to learn, at the "mount of God" itself. And his answer, especially when contrasted with that of ver. 14 (where see note), certainly betrays, not only irritation and despair, but a "carnal zeal which would gladly have called down the vengeance of the Almighty upon all idolaters" (Keil). The question in itself, it is true, does not necessarily impart censure - it might merely mean, "What wouldst thou learn of me?" But when it is remembered that the prophet had been sent to every other destination by the "word of the Lord," and that he had left Jezreel without any such word - left it in terror and bitter disappointment and sheer distrust of God - it does look as if the words conveyed a gentle reminder that he had deserted the post of duty, and had no right to be there. So Clerieus, "Quasi Deus diceret nihil esse Eliae negotii in solitudine, sed potius in locis habitatis, ut illic homies ad veri Dei cultum adduceret."]

19:9-13 The question God put, What doest thou here, Elijah? is a reproof. It concerns us often to ask whether we are 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? He complained of the people, and their obstinacy in sin; I only am left. Despair of success hinders many a good enterprise. Did Elijah come hither to meet with God? he shall find that God will meet him. 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. The mild voice of Him who speaks from the cross, or the mercy-seat, is accompanied with peculiar power in taking possession of the heart.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, 1 Kings 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.