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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 19:9–18. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. [1 Kings 19:10-18] Even so then at this present time also there is a remnant according to the election of grace.
“When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, ‘What are you doing here, Elijah?’ He answered, ‘I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant.’ ” He stayed at the entrance of the cave because he did not dare approach the Lord who was coming to him. He wrapped his face, saying, “The creature is not worthy of seeing his Creator.” But he did not move from his first thought, even though he saw the image of the benevolence of his Lord in the symbol that was presented to him, and in addition he experienced his admirable mercy and ineffable love for human beings. Who would not have been astonished by the word of the divine majesty who asked him with love, “What are you doing here, Elijah?” But Elijah did not change his mind or shut his mouth. Instead he rose against the sinners once again and complained about the sons of his people before the Lord who asked him the reason for his flight.
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Summary
1 Kings 19:13 captures a pivotal moment in the prophet Elijah's spiritual journey on Mount Horeb. After a dramatic demonstration of God's power through natural phenomena, Elijah, recognizing the divine presence in a "still small voice," responds with profound reverence by covering his face with his mantle and positioning himself at the cave's entrance. In this posture of humble readiness, God reiterates His probing question, "What doest thou here, Elijah?", a compassionate inquiry designed to draw Elijah out of his despair and re-engage him with his prophetic calling.
Context
Literary Context
This verse is the culmination of a deeply personal and transformative encounter between God and Elijah, occurring immediately after God's presence is revealed not in overwhelming displays of power but in a "still small voice" (1 Kings 19:12). The narrative leading up to this point details Elijah's flight from Jezebel's death threats following his triumphant confrontation with the prophets of Baal on Mount Carmel. Exhausted and despairing, Elijah journeys to Mount Horeb, where he expresses his profound sense of isolation and failure to God (1 Kings 19:10). God's initial question, "What doest thou here, Elijah?" (1 Kings 19:9), sets the stage for the subsequent divine revelation and the repetition of this crucial question in verse 13, emphasizing God's persistence in drawing Elijah back to purpose.
Historical & Cultural Context
Mount Horeb is synonymous with Mount Sinai, the sacred site where God established His covenant with Israel through Moses, delivering the Law amidst thunder, lightning, and a thick cloud (Exodus 19). This historical resonance imbues Elijah's experience with profound theological weight, linking his prophetic commission to Israel's foundational covenant history and suggesting a renewal of divine mandate. The act of covering one's face in the presence of the divine was a widespread expression of reverence, humility, and awe in the ancient Near East, acknowledging the overwhelming holiness and glory of God (e.g., Exodus 3:6). Furthermore, the "mantle" (Hebrew: addereth) was a distinctive outer garment often worn by prophets, symbolizing their authority, spiritual covering, and unique calling (e.g., 2 Kings 2:8). Elijah's use of his mantle in this context is thus both a personal act of worship and a symbolic affirmation of his prophetic identity before God.
Key Themes
The passage powerfully illuminates several core themes. Foremost is the theme of divine presence and communication, highlighting God's preference for intimate, quiet revelation over spectacular displays of power, thereby challenging human expectations of how God chooses to interact. Secondly, it explores prophetic despair and divine restoration, showcasing God's compassionate pursuit of His servant in his moment of deepest crisis, not to condemn, but to re-engage him in his mission. Finally, the repeated question, "What doest thou here, Elijah?", underscores the theme of divine inquiry and accountability, serving not as an interrogation born of ignorance, but as a deeply pastoral invitation for Elijah to articulate his inner turmoil, confront his fears, and realign himself with God's overarching purpose. This entire narrative arc within 1 Kings 19 stands as a profound testament to God's tender care for His chosen servants and His unwavering commitment to His covenant people.
Exposition and Analysis
Key Word Analysis
This term (H155) refers to a large, ample outer garment or robe, often associated with prophets and symbolizing their authority, spiritual covering, and even their very identity. Elijah's act of wrapping his face in his mantle signifies profound reverence, humility, and a recognition of the sacredness of God's immediate, intimate presence. This gesture echoes ancient practices of covering the face before overwhelming holiness, as seen with Moses (Exodus 3:6) or the seraphim (Isaiah 6:2).
While "voice" (H6963) can denote any sound, including loud ones like thunder, in this specific context, following the description of the "still small voice" (qol demamah daqqah) in 1 Kings 19:12, it emphasizes a gentle, subtle, yet clear and direct communication from God. It stands in stark contrast to the preceding powerful natural phenomena, highlighting God's ability to speak intimately and personally, often in quiet, unassuming moments.
Verse Breakdown
"And it was [so], when Elijah heard [it], that he wrapped his face in his mantle,"
This clause describes Elijah's immediate, reverent response to the divine presence, which he perceives not in the dramatic displays of wind, earthquake, or fire, but in the subtle "still small voice." His action of wrapping his face in his prophetic mantle is a profound gesture of humility, awe, and submission before the holy God, acknowledging the overwhelming sacredness of the encounter. It signifies a posture of worship, readiness to receive, and a recognition of his own creatureliness before the Creator.
"and went out, and stood in the entering in of the cave."
Elijah, who had been hiding deep within the cave, now moves to its entrance. This physical movement is highly symbolic, suggesting a readiness to engage with God; he steps out of his place of isolation and despair while still maintaining a humble and respectful distance at the threshold. It indicates a transition from passive hiding to active, though cautious, engagement with the divine presence, positioning himself to hear and respond.
"And, behold, [there came] a voice unto him, and said, What doest thou here, Elijah?"
As Elijah positions himself, the "voice" of God reiterates the question previously posed in 1 Kings 19:9. This repetition is not for God's information, but for Elijah's benefit. It is a deeply probing, pastoral question designed to draw Elijah out of his self-pity and despair, challenge his current state of being and location, and invite him to articulate his fears and struggles, thereby opening the door for divine guidance, renewed purpose, and a fresh commission.
Literary Devices
The passage masterfully employs several literary devices to convey its profound theological message. Symbolism is prominent, with the "mantle" representing Elijah's prophetic identity and authority, and his use of it to cover his face symbolizing profound reverence, humility, and submission before God's holiness. The "cave" itself serves as a powerful symbol of Elijah's despair, isolation, and hiding, from which God gently draws him out. Contrast is central to the narrative's theological punch, as God's presence is found not in the overwhelming wind, earthquake, or fire, but in the "still small voice" (1 Kings 19:11-12). Finally, Repetition of the question "What doest thou here, Elijah?" from 1 Kings 19:9 emphasizes its significance as a divine invitation for self-examination, a catalyst for Elijah's restoration, and a prelude to his renewed commission.
Theological and Thematic Connections
This pivotal moment in 1 Kings 19:13 deeply enriches our understanding of God's character and His intimate interaction with humanity. It reveals a God who is not confined to overwhelming displays of power but often chooses to meet His servants in quiet, intimate ways, valuing personal encounter and attentive listening over spectacle. Elijah's reverent response underscores the appropriate posture of humility and awe before divine holiness, a recognition of God's transcendence even in His immanent presence. Furthermore, God's repeated, probing question, "What doest thou here, Elijah?", demonstrates His compassionate pursuit of His weary servant, inviting self-reflection and a re-articulation of one's purpose and struggles, rather than condemnation. This encounter serves as a powerful reminder that even in our deepest despair and perceived failures, God seeks to gently lead us back to His will and our unique calling, affirming His unwavering faithfulness to His covenant.
Reflection and Application
Elijah's encounter in 1 Kings 19:13 offers profound and enduring lessons for contemporary believers navigating moments of despair, fear, or spiritual exhaustion. Like Elijah, we may find ourselves fleeing from challenges, feeling isolated, and believing our efforts are futile. This passage powerfully reminds us that God does not abandon us in our wildernesses but actively seeks us out, often in unexpected ways. It challenges us to cultivate an attentiveness to God's presence, recognizing that His guidance and comfort may not always come in dramatic, overwhelming displays, but frequently in the quiet, subtle promptings of His Spirit. Our posture before God, marked by humility and reverence, as exemplified by Elijah covering his face, prepares us to truly hear His voice. The divine question, "What doest thou here?", is a timeless invitation for profound self-examination, prompting us to honestly assess our spiritual and physical "location," our motives, and our alignment with God's will. It's an opportunity to articulate our struggles, surrender our anxieties, and allow God to reorient us toward His purpose, reminding us that His care is deeply personal, restorative, and always aimed at our flourishing within His divine plan.
Questions for Reflection
FAQ
Why did Elijah cover his face with his mantle?
Elijah covered his face with his mantle as a profound act of reverence, humility, and awe in the immediate presence of God. This gesture is deeply rooted in ancient Near Eastern cultural practices where individuals would cover their faces when encountering divine holiness, acknowledging God's overwhelming glory, their own unworthiness, or out of fear of the divine (e.g., Exodus 3:6 where Moses hides his face from God, or Isaiah 6:2 where seraphim cover their faces in God's presence). For Elijah, a prophet whose mantle also symbolized his authority and calling, using it to cover his face was a powerful demonstration of submission and worship before the very source of his prophetic commission.
Why does God ask "What doest thou here, Elijah?" a second time?
God's repeated question, initially posed in 1 Kings 19:9 and then again in 1 Kings 19:13, is not due to divine ignorance of Elijah's situation or whereabouts. Instead, it serves as a deeply pastoral and probing inquiry designed to draw Elijah out of his self-pity, despair, and isolation. It is an invitation for Elijah to articulate his feelings, confront his fears, and reflect on his purpose and current state. By asking the question again after revealing Himself in the "still small voice" (1 Kings 19:12), God gently prompts Elijah to move beyond his initial lament and reconsider his situation in light of God's intimate and compassionate presence. It is a call to re-engage with his divine commission and find renewed strength and direction.
Christ-Centered Fulfillment
The profound encounter between God and Elijah in 1 Kings 19:13, particularly God's gentle inquiry and revelation in the "still small voice," finds its ultimate and most complete Christ-centered fulfillment in the person and work of Jesus Christ. Jesus is the supreme embodiment of God's intimate and personal communication with humanity, the very "Word made flesh" (John 1:14). Where God spoke through a "still small voice" to Elijah, in Christ, God speaks directly and fully, revealing His character and will in a way that transcends all previous revelations, for He is the Son through whom God has spoken to us in these last days (Hebrews 1:1-2). Jesus consistently met people in their despair, not with condemnation, but with probing, redemptive questions that invited them to articulate their needs and receive healing or purpose, echoing God's compassionate inquiry to Elijah (e.g., "What do you want me to do for you?" in Mark 10:51). Furthermore, Jesus Himself experienced profound weariness, isolation, and the depths of human suffering, yet always found strength and direction through intimate communion with the Father (Luke 22:42). He is the one who invites all who are weary and burdened to find rest in Him (Matthew 11:28-30), offering a deeper and more profound comfort and restoration than Elijah experienced. The gentle leading of the Holy Spirit, the Spirit of Christ, continues this divine pattern, guiding believers not through overwhelming force, but through quiet conviction and inner prompting (John 14:26). Thus, Elijah's encounter foreshadows the tender, personal, and restorative relationship God offers humanity through His Son, Jesus Christ, who is the perfect revelation of God's compassionate heart.