9 And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah?   10 And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.   11 And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake:   12 And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice.   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?   14 And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.   15 And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria:   16 And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room.   17 And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay.   18 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.

      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, Exod. xxxiii. 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. ix. 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. xi. 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? Ps. cxxxix. 7, &c. 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. i. 9. The question God puts to the prophet it, What doest thou here, Elijah? v. 9, and again v. 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. vi. 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. xvii.) 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 (v. 10), and repeated, in answer to the same question, v. 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. xi. 2, 3. He had often been, of choice, their advocate, but now he is necessitated to be their accuser, before God. Thus John v. 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 (ch. xviii. 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, v. 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 (Ps. civ. 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, v. 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. vi. 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. xii. 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. xii. 18, &c.

      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 (v. 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 (v. 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 (v. 15), Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office (v. 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, v. 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 (2 Kings viii. 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. xlviii. 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. xi. 4; 2 Thess. ii. 8; Hos. vi. 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 (v. 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. xi. 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, v. 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. vii. 4. 4. God's faithful ones are often his hidden ones (Ps. lxxxiii. 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.

      1 When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.   2 And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.   3 Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney.   4 Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.

      Idolatry was the sin that did most easily beset the Jewish nation till after the captivity; the ten tribes from the first were guilty of it, but especially after the days of Ahab; and this is the sin which, in these verses, they are charged with. Observe,

      I. The provision that God made to prevent their falling into idolatry. This we have, v. 4. God did what was fit to be done to keep them close to himself; what could have been done more? 1. He made known himself to them as the Lord their God, and took them to be his people in a peculiar manner. Both by his word and by his works all along from the land of Egypt he declared, I am the Lord thy God; he told them so from heaven at Mount Sinai, that he was the Lord and their God, who brought them out of the land of Egypt. This he continued both to declare and to prove to them by his prophets and by his providences. 2. He gave them a law forbidding them to worship any other: "Thou shalt know no God but me; not only shalt not own and worship any other, but shalt not acquaint thyself with any other, nor make the rites and usages of the Gentiles familiar to thee." Note, It is a happy ignorance not to know that which we ought not to meddle with. We find those commended who have not known the depths of Satan. 3. He gave them a good reason for it: There is no saviour besides me. Whatever we take for our God we expect to have for our saviour, to make us happy here and hereafter; as, where we have protection, we owe allegiance, so where we have salvation, and hope for it, we owe adoration.

      II. The honour that Ephraim had, while he kept himself clear from idolatry (v. 1): While Ephraim spoke trembling, or with trembling (that is, as Dr. Pocock understands it, while he behaved himself towards God as his father Jacob did, with weeping and supplications, and spoke not proudly and insolently against God and his prophets, while he kept up a holy fear of God, and worshipped him in that fear) so long he exalted himself in Israel, that is, he was very considerable among the tribes and made a figure. Jeroboam, who was of that tribe, exalted himself and his family. When he spoke there was trembling, that is, all about him stood in awe of him; so some understand it. Note, Those that humble themselves, especially that humble themselves before God, shall be exalted. When people speak with modesty and jealousy of themselves, with a diffidence of their own judgment and a deference to others, they exalt themselves, they gain a reputation. But as for Ephraim he soon lost himself: When he offended in Baal he died, that is, he lost his reputation, his honour soon dwindled and sunk, and was laid in the dust. Baal is here put for all idolatry; when Ephraim forsook God, and took to worship images, the state received its death's wound and was never good for any thing afterwards. Note, Deserting God is the death of any person or persons.

      III. The lamentable growth of idolatry among them (v. 2): Now they sin more and more. When once he began to offend in Baal the ice was broken, and he grew worse and worse, coveted more idols, doted more upon those he had, and grew more ridiculous in the worship of them. Note, The way of idolatry, as of other sins, is down-hill, and men cannot easily stop themselves. It is the sad case of all those who have forsaken God that they sin yet more and more. Let us trace them in their apostasy. 1. They made themselves molten images, proud to have gods that they could cast into what mould they pleased; probably these were the calves in miniature like the silver shrines for Diana; the zealots for the calf-worship carried about with them, it may be, images of the gods they worshipped, made on purpose for themselves. 2. They made them of their silver, and then doubted not of their property in them, when they purchased them with their own money or made them of their own plate melted down for that purpose. See what cost they put themselves to in the service of their idols, which they honoured with the best they had, and therefore made their molten images of silver. 3. They made them according to their own understanding, according to their own fancy. They consulted with themselves what shape they should make their idol in, and made it accordingly, a god according to the best of their judgment. Or according to their own likeness, in the form of a man. And, when they made their idols men like themselves in shape, they made themselves stocks and stones like them in reality; for those that make them are like unto them, and so is every one that trusts in them. 4. It was all the work of the craftsmen. Their images did not pretend, like that of Diana, to have come down from Jupiter (Acts xix. 35); no, perhaps the workmen stamped their names upon them, such an idol was such a man's work. See ch. viii. 6; Isa. xliv. 9, &c. 5. Though they were thus the work of their hands, yet they were the beloved of their souls; for they say of them, Let the men that sacrifice kiss the calves. Either the priests called upon the people thus to pay their homage, or the people, who were not allowed to come so near themselves, called upon the men that sacrificed, the priests that attended for them, to kiss the calves in their name and stead, because they could not reach to do it, so very fond were they of paying their utmost respects to such an idol as they were taught to have a veneration for. Though they were calves, yet, if they were gods, the worshippers, by themselves or their proxies, thus made their honours to them. They kissed the calves, in token of the adoration of them, affection for them, and allegiance to them, as theirs. Thus we are directed to kiss the Son, to take him for our Lord and our God.

      IV. Threatenings of wrath for their idolatry. The Lord, whose name is Jealous, is a jealous God, and will not give his glory to another; and therefore all those that worship images shall be confounded, especially if Ephraim do it, Ps. xcvii. 7. Because they are so fond of kissing their calves, therefore God will give them sensible convictions of their folly, v. 3. They promise themselves a great deal of safety and satisfaction in the worship of their idols, and that their prosperity will thereby be established; but God tells them that they shall be disappointed, and driven away in their wickedness. This is illustrated by four similitudes:--They shall be, 1. As the morning cloud, which promises showers of rain to the parched ground. 2. As the early dew, which seems to be an earnest of such showers. But both pass away, and the day proves as dry and hot as ever; so fleet and transitory their profession of piety was (ch. vi. 4), and so had they disappointed God's expectation from them, and therefore it is just that so their prosperity should be, and so their expectations from their idols should be disappointed, and so will all theirs be that make an idol of this world. 3. They are as the chaff, light and worthless; and they shall be driven as the chaff is driven with the whirlwind out of the floor, Ps. i. 4; xxv. 5; Job xxi. 18. Nay, 4. They are as the smoke, noisome and offensive (see Isa. lxv. 5), and they shall be driven away as the smoke out of the chimneys, that is soon dissipated and disappears, Ps. lxviii. 2. Note, No solid lasting comfort is to be expected any where but in God.