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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 17:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
The history of Elijah begins somewhat abruptly. Usually, when a prophet enters, we have some account of his parentage, are told whose son he was and of what tribe; but Elijah drops (so to speak) out of the clouds, as if, like Melchisedek, he were without father, without mother, and without descent, which made some of the Jews fancy that he was an angel sent from heaven; but the apostle has assured us that he was a man subject to like passions as we are (Jam 5:17), which perhaps intimates, not only that he was liable to the common infirmities of human nature, but that, by his natural temper, he was a man of strong passions, more hot and eager than most men, and therefore the more fit to deal with the daring sinners of the age he lived in: so wonderfully does God suit men to the work he designs them for. Rough spirits are called to rough services. The reformation needed such a man as Luther to break the ice. Observe, 1. The prophet's name: Elijahu - "My God Jehovah is he" (so it signifies), "is he who sends me and will own me and bear me out, is he to whom I would bring Israel back and who alone can effect that great work." 2. His country: He was of the inhabitants of Gilead, on the other side Jordan, either of the tribe of Gad or the half of Manasseh, for Gilead was divided between them; but whether a native of either of those tribes is uncertain. The obscurity of his parentage was no prejudice to his eminency afterwards. We need not enquire whence men are, but what they are: if it be a good thing, no matter though it come out of Nazareth. Israel was sorely wounded when God sent them this balm from Gilead and this physician thence. He is called a Tishbite from Thisbe, a town in that country. Two things we have an account of here in the beginning of his story: -
I.How he foretold a famine, a long and grievous famine, with which Israel should be punished for their sins.
That fruitful land, for want of rain, should be turned into barrenness, for the iniquity of those that dwelt therein. He went and told Ahab this; did not whisper it to the people, to make them disaffected to the government, but proclaimed it to the king, in whose power it was to reform the land, and so to prevent the judgment. It is probable that he reproved Ahab for his idolatry and other wickedness, and told him that unless he repented and reformed this judgment would be brought upon his land. There should be neither dew nor rain for some years, none but according to my word, that is, "Expect none till you hear from me again." The apostle teaches us to understand this, not only of the word of prophecy, but the word of prayer, which turned the key of the clouds, Jam 5:17, Jam 5:18. He prayed earnestly (in a holy indignation at Israel's apostasy, and a holy zeal for the glory of God, whose judgments were defied) that it might not rain; and, according to his prayers, the heavens became as brass, till he prayed again that it might rain. In allusion to this story it is said of God's witnesses (Rev 11:6), These have power to shut heaven, that it rain not in the days of their prophecy. Elijah lets Ahab know,
1.That the Lord Jehovah is the God of Israel, whom he had forsaken.
2.That he is a living God, and not like the gods he worshipped, which were dead dumb idols.
3.That he himself was God's servant in office, and a messenger sent from him: "It is he before whom I stand, to minister to him," or "whom IO now represent, in whose stead I stand, and in whose name I speak, in defiance of the prophets of Baal and the groves." 4. That, notwithstanding the present peace and prosperity of the kingdom of Israel, God was displeased with them for their idolatry and would chastise them for it by the want of rain (which, when he withheld it, it was not in the power of the gods they served to bestow; for are there any of the vanities of the heathen that can give rain? Jer 14:22), which would effectually prove their impotency, and the folly of those who left the living God, to make their court to such as could do neither good nor evil; and this he confirms with a solemn oath - As the Lord God of Israel liveth, that Ahab might stand the more in awe of the threatening, the divine life being engaged for the accomplishment of it. 5. He lets Ahab know what interest he had in heaven: It shall be according to my word. With what dignity does he speak when he speaks in God's name, as one who well understood that commission of a prophet (Jer 1:10), I have set thee over the nations and over the kingdoms. See the power of prayer and the truth of God's word; for he performeth the counsel of his messengers.
II.How he was himself taken care of in that famine.
1.How he was hidden. God bade him go and hide himself by the brook Cherith, Kg1 17:3. This was intended, not so much for his preservation, for it does not appear that Ahab immediately sought his life, but as a judgment to the people, to whom, if he had publicly appeared, he might have been a blessing both by his instructions and his intercession, and so have shortened the days of their calamity; but God had determined it should last three years and a half, and therefore, so long, appointed Elijah to abscond, that he might not be solicited to revoke the sentence, the execution of which he had said should be according to his word. When God speaks concerning a nation, to pluck up and destroy, he finds some way or other to remove those that would stand in the gap to turn away his wrath. It bodes ill to a people when good men and good ministers are ordered to hide themselves. When God intended to send rain upon the earth then he bade Elijah go and show himself to Ahab, Kg1 18:1. For the present, in obedience to the divine command, he went and dwelt all alone in some obscure unfrequented place, where he was not discovered, probably among the reeds of the brook. If Providence calls us to solitude and retirement, it becomes us to acquiesce; when we cannot be useful we must be patient, and when we cannot work for God we must sit still quietly for him.
2.How he was fed. Though he could not work there, having nothing to do but to meditate and pray (which would help to prepare him for his usefulness afterwards), yet he shall eat, for he is in the way of his duty, and verily he shall be fed, in the day of famine he shall be satisfied. When the woman, the church, is driven into the wilderness, care it taken that she be fed and nourished there, time, times, and half a time, that is, three years and a half, which was just the time of Elijah's concealment. See Rev 12:6, Rev 12:14. Elijah must drink of the brook, and the ravens were appointed to bring him meat (Kg1 17:4) and did so, Kg1 17:6. Here,
(1.)The provision was plentiful, and good, and constant, bread and flesh twice a day, daily bread and food convenient. We may suppose that he fared not so sumptuously as the prophets of the groves, who did eat at Jezebel's table (Kg1 18:19), and yet better than the rest of the Lord's prophets, whom Obadiah fed with bread and water, Kg1 18:4. It ill becomes God's servants, especially his servants the prophets, to be nice and curious about their food and to affect dainties and varieties; if nature be sustained, no matter though the palate be not pleased; instead of envying those who have daintier fare, we should think how many there are, better than we, who live comfortably upon coarser fare and would be glad of our leavings. Elijah had but one meal brought him at a time, every morning and every evening, to teach him not to take thought for the morrow. Let those who have but from hand to mouth learn to live upon Providence, and trust it for the bread of the day in the day; thank God for bread this day, and let tomorrow bring bread with it.
(2.)The caterers were very unlikely; the ravens brought it to him. Obadiah, and others in Israel that had not bowed the knee to Baal, would gladly have entertained Elijah; but he was a man by himself, and must be red in an extraordinary way. He was a figure of John the baptist, whose meat was locusts and wild honey. God could have sent angels to minister to him, as he did afterwards (Oba 1:19 :5) and as he did to our Saviour (Mat 4:11), but he chose to send by winged messengers of another nature, to show that when he pleases he can serve his own purposes by the meanest creatures as effectually as by the mightiest. If it be asked whence the ravens had this provision, how and where it was cooked, and whether they came honestly by it, we must answer, as Jacob did (Gen 27:20), The Lord our God brought it to them, whose the earth is and the fulness thereof, the world and those that dwell therein. But why ravens?
[1.]They are birds of prey, ravenous devouring creatures, more likely to have taken his meat from him, or to have picked out his eyes (Pro 30:17); but thus Samson's riddle is again unriddled, Out of the eater comes forth meat.
[2.]They are unclean creatures.Every raven after his kind was, by the law, forbidden to be eaten (Lev 11:15), yet Elijah did not think the meat they brought ever the worse for that, but ate and gave thanks, asking no question for conscience' sake. Noah's dove was to him a more faithful messenger than his raven; yet here the ravens are faithful and constant to Elijah.
[3.]Ravens feed on insects and carrion themselves, yet they brought the prophet man's meat and wholesome food. It is a pity that those who bring the bread of life to others should themselves take up with that which is not bread.
[4.]Ravens could bring but a little, and broken meat, yet Elijah was content with such things as he had, and thankful that the was fed, though not feasted.
[5.]Ravens neglect their own young ones, and do not feed them; yet when God pleases they shall feed his prophet. Young lions and young ravens may lack, and suffer hunger, but not those that fear the Lord, Psa 34:10.
[6.]Ravens are themselves fed by special providence (Job 38:41; Psa 147:9), and now they fed the prophet. Have we experienced God's special goodness to us and ours? Let us reckon ourselves obliged thereby to be kind to those that are his, for his sake. Let us learn hence, First, To acknowledge the sovereignty and power of God over all the creatures; he can make what use he pleases of them, either for judgment or mercy. Secondly, To encourage ourselves in God in the greatest straits, and never to distrust him. He that could furnish a table in the wilderness, and make ravens purveyors, cooks, and servitors to his prophet, is able to supply all our need according to his riches in glory.
Thus does Elijah, for a great while, eat his morsels alone, and his provision of water, which he has in an ordinary way from the brook, fails him before that which he has by miracle. The powers of nature are limited, but not the powers of the God of nature. Elijah's brook dried up (Kg1 17:7) because there was no rain. If the heavens fail, earth fails of course; such are all our creature-comforts; we lose them when we most need them, like the brooks in summer, Job 6:15. But there is a river which makes glad the city of God and which never runs dry (Psa 46:4), a well of water that springs up to eternal life. Lord, give us that living water!
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
From the typological point of view this symbol has two meanings. The stream [wadi] of Elijah prefigures that, at the fullness of time, the Messiah will come and will send the sinners to the stream that comes out of the sanctuary, just like the one that Ezekiel saw. That is the stream that gives healing to the sick when its waters are applied. The [second meaning is that] the stream is the baptism of the Messiah.
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Summary
Following his audacious declaration of a severe drought upon Israel, 1 Kings 17:3 records God's immediate and specific command to the prophet Elijah. This divine directive instructs Elijah to withdraw from the public eye, turning eastward to hide himself by the remote brook Cherith, situated before the Jordan. This command marks the initiation of a crucial period of divine protection, miraculous provision, and spiritual preparation for Elijah, demonstrating God's meticulous care for His servant amidst a volatile political and spiritual landscape.
Context
Literary Context
This verse immediately follows Elijah's dramatic and audacious appearance before King Ahab and his bold prophecy of a prolonged drought (1 Kings 17:1), which was a direct word from the Lord. It also directly follows the Lord's specific instruction to Elijah in 1 Kings 17:2, indicating a close, personal communication between God and His prophet. God's command in verse 3 is not a punitive measure but a strategic act of divine protection, removing Elijah from the immediate wrath of King Ahab and Queen Jezebel, who would undoubtedly seek to eliminate him as the drought intensified and their Baal worship proved futile. This directive sets the stage for the subsequent narrative of God's miraculous provision for Elijah, first by the brook Cherith and then through the widow of Zarephath, establishing a profound pattern of divine sustenance and faithfulness in the midst of national judgment. The verses immediately following, such as 1 Kings 17:5 and 1 Kings 17:6, directly detail Elijah's immediate and unquestioning obedience and the miraculous fulfillment of God's promise of provision at this secluded location.
Historical & Cultural Context
The Northern Kingdom of Israel was at this time under the deeply idolatrous and oppressive rule of King Ahab and his Phoenician wife, Queen Jezebel. They had aggressively promoted the worship of Baal, a Canaanite storm god, effectively challenging the sovereignty and exclusive worship of Yahweh. Elijah's prophecy of drought was a direct theological and practical challenge to Baal, whose supposed domain was rain, fertility, and agricultural prosperity. In such a hostile spiritual and political environment, Elijah's life was in grave danger. The command to "hide thyself" was not merely for spiritual discipline but for his physical safety from Ahab's agents and Jezebel's zealous persecution of Yahweh's prophets. The geographical specificity of "by the brook Cherith, that is before Jordan" suggests a remote, possibly trans-Jordanian, location. This region was generally more sparsely populated and less under the direct, immediate control of the Israelite monarchy's central authority, thus providing the necessary seclusion and safety for Elijah, underscoring God's meticulous and strategic protection.
Key Themes
This verse powerfully illustrates several foundational themes central to the narrative of Elijah and the broader book of 1 Kings. Firstly, Divine Direction and Obedience are paramount; God gives precise, actionable instructions, and Elijah's immediate and complete compliance is foundational to the unfolding narrative of God's work through him. Secondly, God's Sovereign Provision is vividly highlighted; even as severe judgment falls upon the land in the form of drought, God meticulously ensures the sustenance of His prophet in unconventional and miraculous ways (through a drying brook and ravens bringing food). This demonstrates God's absolute control over creation and His unwavering faithfulness to His servants, a theme powerfully echoed throughout the book, particularly in passages like 1 Kings 17:4 and 1 Kings 17:14. Thirdly, Seclusion and Spiritual Preparation are central. The command to "hide thyself" signifies a necessary period of withdrawal from public ministry, forcing Elijah into complete dependence on God for daily needs and protection. This time of solitude and reliance at Cherith was crucial for deepening Elijah's faith, refining his character, and preparing him for the monumental confrontations that lay ahead, most notably the dramatic showdown with the prophets of Baal on Mount Carmel in 1 Kings 18.
Exposition and Analysis
Key Word Analysis
This word, from the primitive root H5641, means "to hide (by covering), literally or figuratively; be absent, keep close, conceal, hide (self), (keep) secret." In this context, it is a Hithpael imperative, indicating a reflexive or reciprocal action. This means Elijah was to actively and deliberately "hide himself," not merely be hidden. This emphasizes the necessity of Elijah's obedient participation in God's protective plan, highlighting an intentional act of withdrawal and concealment. It was a purposeful separation from the public sphere and the dangers posed by Ahab, enabling a period of profound dependence on God.
The name of this brook (H3747) derives from the Hebrew root karat (H3772), meaning "to cut off," "to cut down," or "to separate." This etymology is profoundly significant and symbolic for Elijah's experience at the brook. He was quite literally "cut off" from the general population and the political turmoil of Israel, "separated" for a specific divine purpose. Furthermore, it can imply a "cutting" away of his own self-reliance and human strategies, forcing him into complete and utter dependence on God's daily, miraculous provision. Cherith thus represents a place of divine surgery, a period of spiritual refinement and purification, preparing him for the greater works and confrontations that lay ahead.
This term (H6924) denotes "the front, of place (absolutely, the fore part, relatively the East) or time (antiquity); often used adverbially (before, anciently, eastward)." The specific direction "eastward" is not arbitrary. It points Elijah away from the populated and politically charged centers of Israel (like Samaria) and towards a more remote, often less hospitable, and less accessible region, likely across the Jordan River. This geographical precision underscores God's meticulous planning for Elijah's safety and seclusion. It symbolizes a move away from human influence and towards a place where divine provision would be uniquely evident, emphasizing God's detailed knowledge of the land and His ability to guide His servants to precise, safe havens.
Verse Breakdown
"Get thee hence, and turn thee eastward"
This initial phrase comprises direct, imperative commands from God, signaling an immediate and decisive change in Elijah's location and direction. "Hence" implies leaving his current position, likely near Samaria or where he had just confronted Ahab, while "eastward" provides a precise geographical bearing. This demonstrates God's active, hands-on involvement in guiding His prophet's every step, leaving no room for ambiguity or human discretion. It underscores the urgency and specificity of divine instruction.
"and hide thyself by the brook Cherith"
This clause reveals the primary purpose of the eastward journey: seclusion and divine protection. The specific designation of "the brook Cherith" highlights God's particular choice of location for Elijah's refuge and sustenance. It emphasizes that God had a precise, prepared place for Elijah, a sanctuary of safety and provision away from the immediate dangers posed by Ahab's wrath and the intensifying drought, showcasing God's intimate knowledge and sovereign control.
"that [is] before Jordan"
This phrase further specifies the geographical location of the brook Cherith, placing it in relation to the Jordan River. As noted, this likely means to the east of the Jordan, reinforcing the idea of a remote, isolated, and protected area. This detail adds to the precision of God's instructions, ensuring Elijah knew exactly where to go for his divine appointment and underscoring the meticulous nature of God's care for His servant.
Literary Devices
The verse employs several significant literary devices. The most prominent is Divine Command, expressed through a series of direct and forceful imperatives ("Get thee hence," "turn thee eastward," "hide thyself"). This highlights God's absolute authority over His prophet and Elijah's immediate, unquestioning submission, establishing a clear power dynamic and a model of obedience. There is also a strong element of Foreshadowing, as the command to hide by the brook, implicitly promising provision (though not explicitly stated in this verse, it is the immediate consequence), foreshadows God's continued and even more dramatic sustenance through the widow of Zarephath. This pattern demonstrates God's unwavering faithfulness even in the most dire circumstances. Furthermore, Symbolism is powerfully present in the name "Cherith" itself, which, as discussed in the key word analysis, carries the meaning of "cutting off" or "separation." This symbolizes Elijah's necessary period of spiritual refinement, isolation from the world's chaos, and complete dependence on God, preparing him for future, greater ministry.
Theological and Thematic Connections
This verse profoundly illustrates God's meticulous and sovereign care for His chosen servants, even in the direst of circumstances. It underscores the vital theological principle that divine direction often precedes and enables divine provision, and that absolute obedience to God's specific commands, even when they seem counter-intuitive or lead to isolation, is essential for experiencing His faithfulness. God does not abandon His prophet to the wrath of an idolatrous king or the severity of the drought he himself prophesied. Instead, He orchestrates a precise, detailed plan for protection and sustenance, demonstrating His absolute control over all creation, including the elements and even the behavior of wild animals like ravens. This narrative serves as a powerful testament to God's unwavering commitment to those who walk in obedience to Him, providing a refuge and sustenance even when the world around them is in turmoil, affirming that His resources are limitless and His faithfulness is unfailing.
Reflection and Application
The divine command to Elijah in 1 Kings 17:3 offers profound and enduring lessons for contemporary believers. It reminds us that God's guidance is often specific and requires immediate, unquestioning obedience, even when the path seems obscure, uncomfortable, or leads to unexpected places of solitude. Just as Elijah was called to "hide thyself," there are seasons in our lives where God may call us to withdraw from the clamor of the world, to a "Cherith" of our own, where we can cultivate deeper dependence on Him alone. These periods of seclusion, though potentially challenging or seemingly unproductive from a worldly perspective, are often crucial for profound spiritual growth, refining our faith, stripping away self-reliance, and preparing us for future assignments or greater responsibilities. This narrative teaches us to trust God's unconventional methods of provision and protection, recognizing that His ways are often higher than our ways, and He can use any means to sustain His children. Our call is to listen intently for His voice, obey His leading without hesitation, and trust in His unfailing care, knowing that He is sovereign over every minute detail of our lives, just as He was over Elijah's.
Questions for Reflection
FAQ
Why did God send Elijah to Cherith specifically, and not somewhere else?
God's choice of the brook Cherith was highly strategic and multi-faceted, demonstrating His perfect wisdom and meticulous care for Elijah. Firstly, it provided protection from King Ahab's wrath and Queen Jezebel's persecution. Being "before Jordan" (likely east of the river) placed Elijah in a more remote, less populated, and less accessible region, effectively removing him from the immediate reach of the kingdom's authorities. Secondly, it was a designated place of provision. God promised to sustain Elijah there, initially through the brook's water and ravens miraculously bringing him food (1 Kings 17:4-6). This demonstrated God's absolute sovereignty over nature, even during a severe drought, and His ability to provide for His servants in miraculous and unconventional ways. Thirdly, it served as a crucial period of spiritual refinement and preparation for Elijah. The isolation and complete dependence on God for daily sustenance at Cherith were essential for deepening his faith, cultivating profound trust, and preparing him for the monumental public confrontations and challenges that lay ahead, such as the dramatic contest on Mount Carmel (1 Kings 18). Cherith was not just a hiding place, but a training ground for Elijah's faith and prophetic ministry.
Christ-Centered Fulfillment
The divine care and meticulous provision for Elijah at the brook Cherith beautifully foreshadow the ultimate provision and eternal refuge found in Jesus Christ. Just as God meticulously guided Elijah to a specific place of safety and sustenance, so too does Christ offer Himself as the ultimate hiding place and the inexhaustible source of life for all who believe. While Elijah was sustained by a physical brook and the miraculous delivery of food by ravens, Jesus declares Himself to be the Living Water, satisfying spiritual thirst forever, and the Bread of Life, providing eternal sustenance. The Heavenly Father's meticulous care for Elijah, ensuring his sustenance even when the land was barren and the world was hostile, points to the even greater, unfailing care of our Father, who feeds the birds of the air and clothes the lilies of the field, and will much more abundantly provide for His children through Christ Jesus. Moreover, Elijah's period of seclusion at Cherith, a time of intense preparation, purification, and absolute dependence, mirrors Christ's own withdrawals to solitary places for prayer and communion with the Father, such as His time in the wilderness before His public ministry (Matthew 4:1-11) or His frequent retreats for prayer (Luke 5:16). Ultimately, the security and sustenance Elijah found at Cherith is a faint echo of the eternal security and abundant life believers have in Christ, from whom no one can snatch them from the Father's hand.