TRV
Translation
King James Version
And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.
Complete Jewish Bible
The ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the stream.
Berean Standard Bible
The ravens would bring him bread and meat in the morning and evening, and he would drink from the brook.
American Standard Version
And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.
World English Bible Messianic
The ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.
Geneva Bible (1599)
And the rauens brought him bread and flesh in the morning, and bread and flesh in the euening, and he dranke of the riuer.
Young's Literal Translation
and the ravens are bringing to him bread and flesh in the morning, and bread and flesh in the evening, and of the brook he drinketh.
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Commentary on 1 Kings 17 verses 1–7
1 ¶ And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.
2 And the word of the LORD came unto him, saying,
3 Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan.
4 And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.
5 So he went and did according unto the word of the LORD: for he went and dwelt by the brook Cherith, that is before Jordan.
6 And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.
7 And it came to pass after a while, that the brook dried up, because there had been no rain in the land.
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!
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Ephrem the SyrianAD 373
ON THE FIRST BOOK OF KINGS 17:2
“The ravens brought him bread in the morning and meat in the evening.” The bread represents perfection and justice accomplished together. This is the bread about which Isaiah says that it is given to those “who will live on the heights, and whose refuge will be the fortress of the rocks, and whose eyes will see the king in his beauty.” Indeed, bread, which is the principal nourishment of human beings, indicates quite appropriately their main good. With regard to meat, the fact that it was brought in the evening shows two things: the first is the mourning of penitence, as the psalmist says: “Weeping may linger for the night,” and the mortification of flesh and the hard toils, which the penitents marching toward perfection suffer. But their grief will become joy in the morning when the sun of justice, which dispels the darkness of sin, rises.And these words have an even higher meaning, because they are also referred to God the Word, who clothed himself with the flesh of our humanity and came to us in the evening, that is, at the consummation of times, and “filled with good things the hungry” through the Holy Spirit, which “God poured out on them richly through the Messiah, our Savior.”
Ambrose of MilanAD 397
On Elijah and Fasting, Chapter 11, 40
Therefore do not boast when you fast, do not glory lest fasting profit you nothing; for those things that are done for ostentation will not prolong their fruit into the future, but they consume the reward for present deeds. Elijah was in the desert that no one might see him fast except the ravens alone, when they supplied him with food. Elisha was in the desert where no food except poisonous wild gourds could be found. John was in the desert, where he could find only locusts and wild honey. Feasts were served to those fasting by the holy ministry of angels. Daniel dined among fasting lions. He dined on the dinner of another; the wild beasts did not taste theirs. Feasts fly to those who fast, the feet stagger of those who dine: manna descended from heaven to those who were fasting, the sin of prevarication ascended from those who were banqueting.
Augustine of HippoAD 430
SERMON 124.1
Blessed Elijah typified our Lord and Savior. Just as Elijah suffered persecution by the Jews, so our Lord, the true Elijah, was condemned and despised by the Jews. Elijah left his own people, and Christ deserted the synagogue; Elijah departed into the wilderness, and Christ came into the world. Elijah was fed in the desert by ministering ravens, while Christ was refreshed in the desert of this world by the faith of the Gentiles. Truly, those ravens that took care of blessed Elijah at the Lord’s bidding prefigured the Gentiles, for on this account it is said concerning the church of the Gentiles, “I am dark and beautiful, O daughter of Jerusalem.” Why is the church dark and beautiful? It is dark by nature, beautiful by grace. Why dark? “Indeed, in guilt I was born, and in sin my mother conceived me.” Why beautiful? “Cleanse me of sin with hyssop, that I may be purified; wash me, and I shall be whiter than snow.” Why dark? The apostle says, “I see another law in my members, warring against the law of my mind and making me prisoner to the law of sin.” Why beautiful? “Who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” Truly, the church of the Gentiles was like a raven, when it despised the living and before receiving grace served idols as dead bodies.
Caesarius of ArlesAD 542
Blessed Elijah typified our Lord and Savior. Just as Elijah suffered persecution by the Jews, so our Lord, the true Elijah, was condemned and despised by the Jews. Elijah left his own people, and Christ deserted the synagogue; Elijah departed into the wilderness, and Christ came into the world. Elijah was fed in the desert by ministering ravens, while Christ was refreshed in the desert of this world by the faith of the Gentiles. Truly, those ravens that took care of blessed Elijah at the Lord’s bidding prefigured the Gentiles, for on this account it is said concerning the church of the Gentiles, “I am dark and beautiful, O daughter of Jerusalem.” Why is the church dark and beautiful? It is dark by nature, beautiful by grace. Why dark? “Indeed, in guilt I was born, and in sin my mother conceived me.” Why beautiful? “Cleanse me of sin with hyssop, that I may be purified; wash me, and I shall be whiter than snow.” Why dark? The apostle says, “I see another law in my members, warring against the law of my mind and making me prisoner to the law of sin.” Why beautiful? “Who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” Truly, the church of the Gentiles was like a raven, when it despised the living and before receiving grace served idols as dead bodies. - "Sermon 124.1"
Ishodad of MervAD 850
BOOKS OF SESSIONS 1 KINGS 17:6
It is taught: When the priests, his brothers, saw that he had escaped the anger of Ahab, they saved for him a part of the food and bread reserved [to them], and a raven brought it to him through divine intervention.The Schools say, A raven stole the [food] from houses, inns, markets and peasants, since it is an impudent, wild and merciless bird by nature. It has no natural love for its young and does not feed them, but another bird adopts them and feeds them. Through this [the Scripture] shows that animals of such a nature performed what God ordered them to do and provided for the necessities of the prophet, whereas the children of Israel, even though they were endowed with reason, did not want to observe the law of God.
At the same time, the fact that [Elijah] was nourished by ravens, and then that the “wadi dried up,” occurred through the mercy of God in order to induce the prophet to pity and compassion toward the people, so that his spirit might relent and he might pray God to send rain. But when, in spite of this, his anger against the people was not appeased, [God] ordered him to go among the nations, in order to show him that the plague of famine has spread among them as well, and that he had at least to show compassion for the nations, if he could show any for the people; but [this happened] also because there was nobody among the people who was worthy of receiving Elijah.
Other [authors] say, The bread and the food were made from the elements every day through an angelic operation, just like the manna had been made from air and the quails from the sea, and just like the half cake was brought to Paul the anchorite, and the bunch of dates was brought by a lion to the anchorite of the desert of Sodom. But [the food was not brought to Elijah] by an angel, as it was to John, nor by a man, as Daniel received it by Habakkuk, but by a raven, in order to show that there is nothing impure in the creation of God—just as God gave to Samson water to drink from the jaw of a donkey23—and in order to signify, at the same time, the abrogation of the prescriptions of the Law. According to other authors, the angels were disguised as ravens.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Kings 17:6 offers a vivid and compelling account of God's extraordinary and meticulous provision for His prophet Elijah during a severe drought and famine that gripped Israel. Following a divine command to seek refuge by the secluded brook Cherith, Elijah experienced daily sustenance through a profound miracle: ravens, creatures considered ritually unclean, faithfully delivered bread and meat to him twice a day, while he drank from the diminishing waters of the brook. This verse stands as a powerful testament to God's absolute sovereignty over all creation, His unwavering faithfulness to His obedient servants, and His ability to provide even in the most desolate and humanly impossible circumstances, demonstrating His steadfast care.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
First Kings 17:6 masterfully employs several potent literary devices to convey its profound theological message. The most striking is Irony, evident in God's choice of ravens—birds considered unclean under Mosaic Law and typically associated with scavenging—to provide sustenance for His prophet. This choice dramatically subverts human expectations and underscores God's ability to work through unconventional, ritually "impure," and seemingly impossible means, demonstrating His absolute sovereignty over all creation and His transcendence of human categories and limitations. The Repetition of "bread and flesh in the morning, and bread and flesh in the evening" serves to emphasize the consistent, reliable, and abundant nature of God's daily provision, powerfully reinforcing the theme of divine faithfulness and meticulous care. The entire scene functions as potent Symbolism of divine care and protection, illustrating that God sustains His obedient servants even in the midst of widespread famine and intense opposition, contrasting sharply with the impotence of Baal, who cannot provide for his own worshippers. Furthermore, the narrative employs Foreshadowing, as this initial period of miraculous, daily provision prepares Elijah for future, greater acts of faith and divine power, such as the sustenance of the widow of Zarephath and the raising of her son, demonstrating God's ongoing power to sustain life in the face of death and scarcity.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Kings 17:6 is a profound theological statement about the character of God and His intimate relationship with His people. It vividly demonstrates God's absolute sovereignty, not only over the forces of nature (bringing the drought) but also over every creature, even those considered unlikely or unclean, to accomplish His divine purposes. This passage powerfully illustrates God's meticulous, daily care for His obedient servants, assuring them that He will provide for their needs even in the most desperate circumstances, thereby challenging any reliance on human ingenuity, self-sufficiency, or false gods. It stands as an enduring testament to divine faithfulness, showing that God is utterly reliable in His promises and will sustain those who trust Him fully, preparing Elijah for greater displays of God's omnipotence.
REFLECTION AND APPLICATION
The profound account of Elijah at the brook Cherith, miraculously sustained by ravens, offers timeless and deeply relevant lessons for contemporary believers. In a world frequently characterized by scarcity, pervasive uncertainty, and a strong cultural push towards self-reliance, this passage calls us back to a radical and complete dependence on God. It serves as a powerful reminder that our ultimate provision does not originate from our jobs, our financial savings, our human networks, or our own efforts, but from the sovereign, benevolent hand of God, who possesses the power and wisdom to use the most unexpected and unconventional means to meet our every need. When we inevitably encounter periods of "drought" in our own lives—whether financial hardship, emotional barrenness, spiritual dryness, relational strain, or overwhelming anxiety—this story profoundly encourages us to seek God's specific instructions, to obey them even when they seem illogical, isolating, or counter-intuitive, and to trust with unwavering faith that He will indeed provide, often in ways that defy our human expectations and logic. It cultivates a posture of daily, moment-by-moment faith, fostering a deep recognition that God's faithfulness is indeed "new every morning" (Lamentations 3:23).
Questions for Reflection
FAQ
Why did God use ravens, which were considered unclean, to feed Elijah?
Answer: God's deliberate choice of ravens, which were explicitly designated as ceremonially unclean birds under Mosaic Law (Leviticus 11:15 and Deuteronomy 14:14), serves several profound theological purposes. First and foremost, it powerfully demonstrates God's absolute and unconstrained sovereignty over all creation, including animals that were typically scavengers and considered impure. He is not bound by human categories, ritualistic laws, or conventional expectations; His power and wisdom transcend them all. Second, it highlights the undeniably miraculous nature of the provision, making it clear that only divine intervention could compel such creatures to act in this manner, emphasizing God's omnipotence. Third, it may have served to further isolate Elijah from reliance on any human society or "clean" source, forcing him into complete and utter dependence on God alone. This unconventional method underscores God's ability and willingness to provide in ways that are beyond human understanding and expectation, further emphasizing His supremacy over the false gods like Baal, who were believed to control nature but proved utterly impotent.
CHRIST-CENTERED FULFILLMENT
The miraculous and daily provision for Elijah at the brook Cherith, sustained by ravens, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Elijah's experience of supernatural sustenance in a time of widespread famine powerfully foreshadows Jesus, who is the ultimate "Bread of Life" (John 6:35), offering spiritual nourishment that truly satisfies the deepest hunger of the human soul. Just as God meticulously cared for Elijah's physical needs, Jesus consistently demonstrated His divine power to provide for the physical needs of His disciples and the vast crowds, famously multiplying loaves and fish to feed thousands (Matthew 14:13-21). Moreover, Elijah's complete dependence on God at Cherith mirrors Christ's perfect and unwavering dependence on His Heavenly Father throughout His earthly ministry, even to the point of obediently embracing death on the cross. The ravens, typically considered unclean, bringing sustenance to Elijah, can be seen as a subtle prefigurement of Christ's expansive mission to bring salvation and spiritual life not merely to the "clean" people of Israel, but to all nations, including Gentiles, whom the Jews often considered "unclean" (Acts 10:28). Ultimately, the story of Cherith assures us that the same faithful God who supernaturally provided for Elijah will certainly provide for those who are "in Christ," for if He did not spare His own Son but gave Him up for us all, how will He not also with Him graciously give us all things (Romans 8:32)? Jesus is the ultimate and eternal provision, satisfying our deepest hunger and thirst, and through Him, we are assured of God's unfailing and comprehensive care.