Elijah in the Cave
Intro
Of course he knew that he was not the only one left of all the faithful remnant (cf. 18:13), but he felt all alone. Interestingly Elijah spoke only of the Lord’s prophets being killed (cf. 18:13a); he made no mention of Baal’s 450 prophets who were killed. Fear and discouragement caused him to see only the dark side. He sensed failure in spite of his being zealous. Mercifully God did not lecture Elijah or chasten His chafed prophet. God simply gave him a demonstration of His ways.
Of course he knew that he was not the only one left of all the faithful remnant (cf. 18:13), but he felt all alone. Interestingly Elijah spoke only of the Lord’s prophets being killed (cf. 18:13a); he made no mention of Baal’s 450 prophets who were killed. Fear and discouragement caused him to see only the dark side. He sensed failure in spite of his being zealous. Mercifully God did not lecture Elijah or chasten His chafed prophet. God simply gave him a demonstration of His ways.
namely, a spectacular demonstration of the power of God, this time in wind, an earthquake, and fire. But on this occasion the LORD was not in any of these, that is, they were not His instruments of self-revelation.
suggesting that even though he may have understood the point of God’s display of natural forces for his benefit he still felt the same way about himself.
He had revealed Himself in spectacular demonstrations of His power in the past at Kerith, Zarephath, and Carmel, He would now use Elijah in gentler, less dramatic ways. These ways God proceeded to explain to His servant (vv. 15–18). God would deal with Elijah’s personal feelings about himself later in a gentle way too.
to anoint Jehu … king of Israel, and to anoint Elisha … from Abel Meholah (cf. Jud. 7:22) as his own successor. Through these three men God would complete the purge of Baal worship that Elijah had begun. Actually Elijah did only the last of these three directly, but he did the other two indirectly through Elisha, his protegé. Elisha was involved, though strangely, in Hazael’s becoming Aram’s king (2 Kings 8:7–14) and one of Elisha’s associates anointed Jehu (2 Kings 9:1–3).
God then revealed to Elijah that He had preserved 7,000 faithful followers in Israel who had not bowed before or kissed the emblems of idolatry in worship. Such news undoubtedly cheered Elijah. Were it not for the insight into his feelings of fear and discouragement given in this chapter, one might not believe that Elijah was indeed “a man just like us” (James 5:17).
Still fearful he might be discovered by Jezebel’s spies he told his servant to stay behind and he traveled alone one more day’s journey (about 15 miles) into the Negev desert. Finally he sat down under a broom tree (a desert bush that grows to a height of 12 feet and provides some, though not much, shade) and rested. He was so discouraged he prayed that he might die. Elijah had forgotten the lessons God had been teaching him at Kerith, Zarephath, and Carmel. His eyes were on his circumstances rather than on the LORD. His statement that he was no better than his ancestors (19:4) suggests that he was no more successful than his forefathers in ousting Baal-worship from Israel. Exhausted and discouraged, Elijah lay down … and fell asleep.
In his flight, Elijah stops at Beersheba (Gen. 21:14–32; 22:19; 26:33; 46:1–5), a place where the patriarchs had lived and sacrificed to the Lord. There Abraham had received the command to sacrifice Isaac. Elijah leaves his servant there and proceeds into the desert. He admits defeat in that, in his human strength, he fails as his ancestors also had in keeping Israel faithful to the Lord. An angel sent by the Lord ministers to him. The Lord watches over his servant and provides food again in an unusual manner (1 Kings 17:1–6). Elijah is commanded to go to Horeb (Sinai), where Moses had ministered. Elijah needs to be reminded that he is serving the Lord in the fellowship of the patriarchs and Moses. Their cause for the Lord is his cause. He stands and works in a line of heroes of faith and service.
The Lord himself speaks to Elijah. The question “What are you doing here?” is intended to make Elijah fully aware of who he is, where he is, why he is there, what brought him there, and that it is the Lord who is in charge of his life and work. Elijah gives a factual answer. (1) He has been zealous for the Lord; his love for the Lord had motivated him to challenge Ahab, the Baal prophets, and Jezebel. (2) Israel has rejected the covenant the Lord made with his people and their rulers; they have rejected the Lord, his name, person, promises, blessings, gift of life, and love. (3) Israel has destroyed the system of worship which the Lord commanded. (4) Israel has put the prophets to death. Those appointed to proclaim and apply the Lord’s Word to life have been destroyed. The living Word is thus rejected and silenced. (5) Elijah has stood alone as a prophet and now his life is threatened. He, the last remaining spokesman, has been silenced by a threat on his life—a threat that is real and would have been carried out had he remained in the land of Israel.
The Lord’s response to Elijah is similar to what Moses heard after Israel had committed spiritual fornication with the golden calf (Exod. 34:6–7). He is to position himself so that he can witness the actual presence of the Lord. Elijah, who may have expected a visible, overpowering demonstration of the Lord, as on Mount Carmel, experiences three possible manifestations: a strong wind, a rock-splitting earthquake, and a fire. But in a still small voice, in complete silence, the Lord makes Elijah aware of his presence. It is with the Word, not with power, might, or overwhelming forces, that Elijah is challenged. Elijah again states his case. He does not get an immediate reply to his problem. But he is encouraged by the Lord’s presence.
Elijah is commanded to return to the land of Israel. There is work to do. The Lord has not forgotten his people or their neighbors. Elijah is to make a detour around Judah and Israel and travel three hundred miles, partially following the route Israel had taken to the Promised Land. He is to anoint Hazael king of Syria, and Jehu king of Israel; Ahab’s dynasty is doomed. Hazael and Jehu are to be the Lord’s agents of judgment on Ahab’s house. Elisha is to be anointed as prophet; Elijah is assured his prophetic work will continue. Even in judgment, the Lord will not forget his faithful seven thousand in Israel. The Lord maintains his people—be it a remnant. To these Elijah and Elisha are to be the Lord’s appointed spokesmen and agents of covenant and kingdom service.
The only assurance given, in other words, is that God is still about his business, despite any appearance to the contrary, and his people should be about theirs! And that is exactly what we find here: Clearly no resolution of Elijah’s complaints in 19:10 and 14 is ever offered, but instead, the disheartened prophet is given three new tasks to accomplish (see 19:15–16). “Go back home and get to work” is the essence of Yahweh’s answer. Yes, Elijah needed some interim correction about how many others were also doing God’s business—not just him alone, as he seemed to think, but 7,000 others! How true to life this is—when times get tough, we whine and complain and get no answers; but we should expect no answers, just the opportunity for more work to accomplish
19:9–18 Like the preceding narrative, the account of Elijah’s experience on Mount Horeb contains literary allusions to traditions about Moses. God passes by both Moses and Elijah (Exod 33:22; 1 Kgs 19:11), who cover their faces when He appears (Exod 3:6; 1 Kgs 19:13). Also, both men experience fire and thunder as part of God’s presence (Exod 3:2; 19:18; 1 Kgs 19:11–12). However, Elijah is not a new Moses (the giver of the law), but a prophet.
19:12 a fire Wind, earthquakes, and fire are often associated with a divine appearance or theophany (see Exod 19:16–18; 20:18; Judg 5:4–5; Psa 18:7–9; Hab 3:4–7). Here, they precede Yahweh like a messenger (Psa 104:4).