If, indeed, Elijah had heard by tradition the vision of Moses of which this was the scene, he must have been filled with awful thoughts as he rested in the same narrow fissure, and recalled what had been handed down respecting the manifestation of Jehovah to his mighty predecessor.
4. And as God had pointed out to him the way to restore his bodily strength by sleep and food, so now He opened before the Prophet the remedy of renewed activity. The question of the Lord came to him—it was re-echoed by the voice of his own conscience—"What doest thou here, Elijah?"
"What doest thou?" He was doing nothing! He had, indeed, fled for his life; but was all the rest of his life to be so different from its beginning? Was there, indeed, no more work to be done in Israel or in Judah, and was he tamely to allow Jezebel to be the final mistress of the situation? Was one alien and idolatrous woman to overawe God's people Israel, and to snatch from God's prophet all the fruits of his righteous labours? "What doest thou here, Elijah?" Is not the very significance of thy name "Jehovah, He is my God"? Is He to be the God but of one fugitive? "What doest thou here?" This is the wilderness. There are no idolaters or murderers, or breakers of God's commandments here; but are there not multitudes in the crowded cities where Baal's temple towers over Samaria, and his sun-pillars cast their offensive shadows? Are there not multitudes in Jezreel, where the queen's Asherah-shrine amid its guilt-shrouding trees flings its dark protection over unhallowed orgies committed in the name of religion? Should there not have been inspiration as well as reproof in the mere question? Should it not mean to him, "Why art thou cast down, O my soul? and why art thou so disquieted within me? Put thy trust in God, for I will yet praise Him, who is the health of my countenance, and my God"?
5. The question stirred the heart of Elijah, but did not yet dispel his sense of hopelessness and frustration, nor did it restore his confidence that God would govern the world aright. As yet it only called forth the heavy murmur of his grief. "I have been very jealous for Jehovah the God of Hosts": I, alone among my people; "for the children of Israel"—not the wicked queen only, with her abominations and witchcrafts, but the renegade people with her—"have forsaken Thy covenant," which forbids them to have any God but Thee, and have "thrown down Thine altars,[683] and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away." It was as it were an appeal to Jehovah before whom he stood, if not almost a reproach to Him. It was as though he said, "I have done my utmost; I have failed: wilt not Thou put forth Thy power and reign? I am but one poor hunted prophet alone against the world. There is no prophet more: not one is there among them that understandeth any more. I can do no more. Of what use is my life? Carest Thou not that Thy people have revolted from Thee? Behold they perish; they perish, they all perish! Of what use is my life? My work has failed: let me die!"
6. God dealt with this mood as He has done in all ages, as He had done before to Jacob, as He did afterwards to David and to Hezekiah, and to Isaiah and Jeremiah; and as the Son of God did to the antitype of Elijah—the great forerunner—when his faith failed him. He let the conviction steal into his mind that the ways of God are wider than men, and His thoughts greater than men's. He unteaches His prophet the delusion that everything depends on him. He shows him that though He works for men by men, and though
"God cannot make best man's best
Without best men to help Him,"
still no living man is necessary, nor can any man, however great, either hasten or understand the purposes of God.
Elijah had need to be taught that man is nothing—that God is all in all. Instead of answering his complaint, the voice said to him: "Go forth to-morrow, and stand upon the mount before the Lord. Behold, the Lord is passing by."[684]