1 Kings 19:9

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 verse 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 verse 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 verse 11, note], and he said unto him, What doest thou here, Elijah? [Many writers, Bähr 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 (verses 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 verse 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 ."]