When Elijah heard it, he wrapped his face in his mantle, went out, and stood in the entrance of the cave. Behold, a voice came to him, and said, “What are you doing here, Elijah?”
He said, “I have been very jealous for Yahweh, the God of Armies; for the children of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I, even I only, am left; and they seek my life, to take it away.”
Yahweh said to him, “Go, return on your way to the wilderness of Damascus. When you arrive, anoint Hazael to be king over Syria. Anoint Jehu the son of Nimshi to be king over Israel; and anoint Elisha the son of Shaphat of Abel Meholah to be prophet in your place. He who escapes from the sword of Hazael, Jehu will kill; and he who escapes from the sword of Jehu, Elisha will kill. Yet I reserved seven thousand in Israel, all the knees of which have not bowed to Baal, and every mouth which has not kissed him.”
Geneva Bible translators 1599 · Public Domain On vv14, 15, 18 We ought not to depend on the multitude in…
We ought not to depend on the multitude in maintaining God’s glory, but because our duty so requireth, we ought to do it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–18 1Ki 19:13 And it was [so], when Elijah heard…
1Ki 19:13 And it was [so], when Elijah heard [it], that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, [there came] a voice unto him, and said, What doest thou here, Elijah?
Ver. 13. He wrapped his face in his mantle.] As not able to behold God’s surpassing brightness, whereby the very angels might have their eyes put out, did they not cover their faces with their wings as with a double scarf.
Read full note →
What dost thou here, Elijah?] q.d., Speak out, man; let me have a more direct answer. But this his guiltiness would not let him do. He is at it, therefore, as before.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv13, 15, 16, 17, 18 He wrapped his face in his mantle, through horror…
He wrapped his face in his mantle, through horror and dread of God’s presence, being sensible that he was neither worthy nor able to endure the sight of God with open face. Compare Gen 16:13, with Exo 3:6.
Stood in the entering in of the cave; which God commanded him to do; and as he was going towards the mouth of the cave, he was affrighted and stopped in his course, by the dreadful wind, and earthquake, and fire; and when these were past, he prosecutes his journey, and goeth on to the mouth of the cave, and there stands still. Or the words may be rendered, after (as vau is elsewhere used) he was gone out, and standing in the mouth of the cave; which may be mentioned as the reason why he covered his face, because now he wanted the shelter of the cave.
Read full note →
What doest thou here, Elijah? what before he spake by an angel, he now speaks to him again immediately.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv13–18 And it was so, when Elijah heard it, that…
And it was so, when Elijah heard it, that he wrapped his face in his mantle,.... Through reverence of the divine Majesty he perceived was there, and through shame and confusion under a sense of his impurity, imperfections, and unworthiness, as the seraphim in Isa 6:2, and as Moses, Exo 3:6, and went out and stood in the entering in of the cave; he attempted to come forth out of the cave upon the divine order, Kg1 19:11, but was stopped by the terrible appearances of the wind, earthquake, and fire, a little within it; but now he came quite out, and stood at the mouth of it, to hear what the Lord would say unto him:
and, behold, there came a voice unto him, and said, what dost thou here, Elijah? the same question is here put as in Kg1 19:9, though there by an angel, here by the Lord himself.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv13, 16, 17, 18 He wrapped, &c. - Through dread of God's presence,…
He wrapped, &c. - Through dread of God's presence, being sensibly that he was neither worthy nor able to endure the sight of God with open face. And stood, &c. - Which God commanded him to do; and as he was going towards the mouth of the cave, he was affrighted and stopped in his course, by the dreadful wind, and earthquake, and fire; when these were past, he prosecutes his journey, and goeth on to the mouth of the cave.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13, 15, 16, 17, 18 Verse 13. Wrapped his face in his mantle] This…
Verse 13. Wrapped his face in his mantle] This he did to signify his respect; so Moses hid his face, for he dared not to look upon God Ex 3:6. Covering the face was a token of respect among the Asiatics, as uncovering the head is among the Europeans.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 14, 15, 17, 18 1Ki 19:13. When Elijah heard it, he wrapped his…
1Ki 19:13. When Elijah heard it, he wrapped his face in his mantle — Through dread of God’s presence, being sensible that he was neither worthy of nor able to endure the sight of God with open face. And went out and stood, &c. — Which God had commanded him to do; and as he was going toward the mouth of the cave, he was affrighted and stopped in his course by the dreadful wind, and earthquake, and fire; when these were past, he proceeds, and goes on to the month of the cave. Moses was put into the cave when God’s glory passed before him, but Elijah was called out of it: but neither Moses nor Elijah saw any manner of similitude. And, behold, a voice — What dost thou here, Elijah? — What God before spake by an angel, he now speaks to him himself immediately.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv13, 15, 16, 17, 18 Mantle - The upper garment, a sort of short…
Mantle - The upper garment, a sort of short cloak or cape - perhaps made of untanned sheepskin, which was, besides the strip of leather round his loins, the sole apparel of the prophet (compare Mat 3:4). For the action compare the marginal references.
There came a voice unto him ... - The question heard before in vision is now put again to the prophet by the Lord Himself. Elijah gives no humbler and more gentle answer. He is still satisfied with his own statement of his case.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13, 15, 16, 17, 18 Mantle, out of respect, like Moses, Exodus iii. 6.…
Mantle, out of respect, like Moses, Exodus iii. 6. So the cherubim veil their faces with their wings, Isaias vi. 2. (Menochius) --- Among the Orientals, to cover the face has the same import as when we pull of our hats. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v16 Abel-meholah--that is, "the meadow of dancing," in the valley…
Abel-meholah--that is, "the meadow of dancing," in the valley of the Jordan.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv13, 15, 16, 17, 18 13. Wrapped his face in his mantle — Conscious…
13. Wrapped his face in his mantle — Conscious of his infirmities and shortcomings, he was, like Moses, “afraid to look upon God.” Exo_3:6. He began to realize that as yet he knew comparatively little of the Divine nature and will.
There came a voice unto him — It was the voice of Jehovah; perhaps the same as that whose soft whisper followed the lightning flash; but, if so, it now rose to a clearer and more intelligible sound.
Read full note →
What doest thou here — The Lord’s question and the prophet’s answer are repeated (compare 1Ki_19:9) in order to deepen the impression of the scene. The repetition also shows Elijah still presuming to justify his flight. He was guilty of no wilful sin. His error was not one of the heart, but of the understanding; and his flight to Horeb, though not blameless, was largely the result of disappointment and discouragement. He had, indeed, been very zealous for the Lord, and had expected too much from the triumph at Carmel. Jehovah proceeds to show him there are other ways of taking off the wicked than by miraculous interference.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13, 15, 16, 17, 18 13. wrapped his face in his mantle] The revelation…
13. wrapped his face in his mantle] The revelation was not one for the eye, but for the spirit, of the prophet. Like Moses ‘he was afraid to look upon God’ (Exo_3:6).
in the entering in of the cave] The command given before had been ‘Go forth and stand upon the mount,’ but this only applies to such an advance as would bring him out of the cave and into the open air, not to any climbing to the mountain top.
Read full note →
What doest thou here?] This repeated question seeks to know whether the prophet has understood the manifestations that have been made to him, and whether he is able to apply them to his own circumstances. The answer coming in the same words as before seems to declare that Elijah is still ignorant of what is meant. God therefore gives him direct charges which shall make it clear that, though his own success has not been such as he expected, yet God’s work is still going forward and that new agents are already prepared, in Jehovah’s design, for advancing it as He sees best.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15–18 (15) Go, return.—The charge conveys indirectly a double rebuke.…
(15) Go, return.—The charge conveys indirectly a double rebuke. His cry of disappointment, “Lord . . . I am not better than my fathers,” implying that he stood out beyond all others, to meet the stern requirements of the time, is met by the charge to delegate the task of vengeance for God to others; the complaint, “I, even I alone, am left,” by the revelation of the faithful remnant—the seven thousand who had not bowed to Baal—unknown to him, perhaps to one another, but known and loved by God.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13–18 And it was so, when Elijah heard it, that…
And it was so, when Elijah heard it, that he wrapped his face in his mantle Like Moses, Exo_3:6.; cf. 33:20; 34:33; 2Co_3:13; Isa_6:1, Isa_6:2. This mantle (see note on 1Ki_18:46) was probably a sheepskin. The LXX calls it nhlwth (cf. Heb_11:37) In, Zec_13:4 we find that the prophets wore a mantle of hair and went out, and stood Same words as in ver. 11. It was the still small voice, apparently, that first brought him to obey the command there given. He would perhaps be afraid to issue from the shelter of his cave during the tempest and the earthquake, which may have followed directly after the instruction to go forth was given. Possibly there was a lesson for him here also, viz., that amid the din and excitement and torture of drought and famine and fire and blood the commands of God are less likely to be heard in the soul and obeyed, than in the hour of peace and stillness. The drought and famine and sword have their work to do, even as the tempest and the earthquake have theirs; but it is by the voice of mercy and love that the hearts of men are turned back again. "Not in the strong east wind that parted the Red Sea, or the fire that swept the top of Sinai, or the earthquake that shook down the walls of Jericho would God be brought so near to man as in the still small voice of the child of Bethlehem" (Stanley) in the entering in of the cave. He hardly obeyed the letter of the command of ver. 11 even then. Does not this point to a rebellious and unsubdued heart? Is it not a confirmation of the view taken above, that he fled to Horeb, full of bitter disappointment and murmuring against God; and that the purpose of this revelation was not only to teach him as to God"s dealings with men, but also to school and subdue his own rebellious heart? And, behold, there came a voice unto him The expression is different from that of ver. 9. There we read of the "word of the Lord," here of a "voice." But this is not to be identified with the "still small voice" of ver. 12, and said, What doest, thou here, Elijah? As in ver. 9.
Wrapped his face in his mantle." He was afraid to look upon (Exo_3:6; cf. Gen_3:10, "I hid myself "Conscience makes cowards of us all." Besides, no man can see His face and live. (Exo_33:20) The beatific vision is too much for our poor mortality, too much for the angelic powers. (Isa_6:2) It is in mercy that God isveiled from our view. The seeing God as He is belongs to the times of restitution. (Mat_5:8; Heb_12:14; Rev_1:7 Rev_22:4; 1Co_13:12)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15, 18 And the Lord said unto him, Go, return.
1Ki_19:15
And the Lord said unto him, Go, return.
Read full note →
Go, return
It is a very solemn thought, that one sin may for ever, so far as this world is concerned, wreck our usefulness. It is not always so. Sometimes--as in the case of the Apostle Peter--the Lord graciously restores, and re-commissions for His work, the one who might have been counted unfit ever again to engage in it. Feed My sheep. Feed My lambs. But against this one case we may put three others, in each of which it would seem as if the sentry angel, who forbade the return of our parents to Paradise, were stationed with strict injunctions to forbid any return to the former position of noble service. The first case is that of Moses; the meekest of men; the servant of the Lord; the foster-nurse of the Jewish nation, whose intercessions saved them again and again from destruction. Yet because he spake unadvisedly with his lips, and smote the rock twice, in unbelief and passion, he was compelled to bear the awful sentence: Because ye believed Me not, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. The second case is that of Saul, the first ill-fated King of Israel, whose reign opened so auspiciously, as a morning without clouds, but who soon brought upon himself the sentence of deposition. Yet it was only for one single act. Alarmed at Samuels long delay, and at the scattering of the people, he intruded rashly into a province from which he was expressly excluded, and offered the sacrifice with which the Israelites were wont to prepare for battle. The third case is that of Elijah. He was never reinstated in quite the position which he had occupied before his fatal flight. True he was bidden to return on his way, and work was indicated for him to do. But that work was the anointing of three men, who were to share amongst them the ministry which he might have fulfilled if only he had been true to his opportunities and faithful to his God. Gods work must go on; if not by us, then, through our failures, by others brought in to supply our place. Go, return on thy way to the wilderness of Damascus, etc.
I. The variety of Gods instruments. Hazael, King of Syria; Jehu, the rude captain; and Elisha, the young farmer. It is remarkable how God accomplishes His purposes through men who only think of working their own wild way. Their sin is not diminished or condoned because they are executing the designs of Heaven; it still stands out in all its malignant deformity. And yet, though they are held accountable for the evil, it is none the less evident that they do whatsoever Gods hand and Gods counsel determined before to be done. Joseph comforted his brethren, after his fathers death, by telling them that though they thought evil against him, God meant it unto good, to save much people alive.
II. No one can entirely escape from Gods personal dealings. Gods nets are not all constructed with the same meshes. Men may escape through some of them; but they cannot escape through all. If they elude the Gospel ministry, they will be caught by some earnest worker, apt at personal dealing. If they manage to evade all contact with the living voice, they may yet be reached by the printed page. If they evade all religious literature, they may still be the sudden subjects of the strivings of the Spirit. Him that escapeth the sword of Hazael shall Jehu slay; and him that escapeth from the sword of Jehu shall Elisha slay.
III. God never overlooks one of His own. Elijah thought that he alone was left as a lover and worshipper of God. It was a great mistake. God had many hidden ones. Yet I have left Me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. We know nothing of their names or history. They were probably unknown in camp or court--obscure, simple-hearted, and humble. Their only testimony was one long refusal to the solicitations of the foul rites of idolatry. They groaned and wept in secret; and spake often one to another, while the Lord hearkened and heard. But they were all known to God, and enrolled amongst His jewels, and counted as a shepherd tells his sheep. He cared for them with an infinite solicitude; and it was for their sake that He raised up the good and gentle Elisha to carry on the nurture and discipline of their souls. (F. B. Meyer, B. A.)
Return to duty
I. As Elijah journeyed back through the desert, one of his feelings doubtless would be this--deep sorrow on account of his past faithlessness, and a salutary sense of his weakness for the time to come. Every step of that backward journey must have recalled, with sorrow and shame, the remembrance of his unworthy flight and unworthy unbelief.
II. Another feeling Elijah had, in leaving his cave, must have been a lively sense and apprehension of Gods great mercy. What, in the retrospect of the recent wondrous manifestation, would more especially linger in the prophets recollection? Not the wind, not the earthquake, not the fire; but the still small voice.
III. We may suppose another feeling entertained by Elijah in departing from his cave and returning through the wilderness, would be, a fixed purpose and resolution of new and more devoted obedience. Mourning an unworthy past--penetrated by a lively sense of Jehovahs love,--he would go onward and forward, resolved more than ever on a life of grateful love and of active and unwavering service, until God saw meet to take him up in His chariot of fire. (J. R. Macduff, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv13, 15, 17 he wrapped his face in his cloak
he wrapped his face in his cloak
"he covered his face with his cloak" A cloak is a long robe, a piece of clothing that covers the whole body.
Read full note →
Then a voice came to him
"Then he heard a voice"
What are you doing here ... and they are also trying to take my life
See how you translated this text in 1 Kings 19:9-10.
I, only I, am left
Here the word "I" is repeated for emphasis.
translationWords
face
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13, 15, 18 19:13-14 What are you doing here? The Lord repeats…
19:13-14 What are you doing here? The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.