TRV
Translation
King James Version
And it came to pass after a while, that the brook dried up, because there had been no rain in the land.
Berean Standard Bible
Some time later, however, the brook dried up because there had been no rain in the land.
American Standard Version
And it came to pass after a while, that the brook dried up, because there was no rain in the land.
World English Bible Messianic
After a while, the brook dried up, because there was no rain in the land.
Geneva Bible (1599)
And after a while the riuer dryed vp, because there fell no rayne vpon the earth.
Young's Literal Translation
And it cometh to pass, at the end of days, that the brook drieth up, for there hath been no rain in the land,
See on the biblical-era map
In the KJVVerse 9,325 of 31,102
Study This Verse
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.
Copy as
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.
Copy as
Continue studying 1 Kings 17:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Kings 17:7 marks a poignant and pivotal moment in Elijah's early ministry, depicting the drying up of the brook Cherith, his initial source of sustenance. This event, a direct consequence of the severe drought prophesied by Elijah, signifies the escalating intensity of God's judgment upon idolatrous Israel and serves as a divine signal for Elijah's next phase of ministry, moving him from isolated provision to a new, unexpected, and even more miraculous source of sustenance orchestrated by God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs several potent literary devices. Irony is profoundly evident, as the very land where Baal, the supposed god of rain and fertility, was fervently worshipped, now suffers from a severe, divinely orchestrated drought, exposing the impotence of the false deity. The drying brook functions as powerful Symbolism, representing not only the physical barrenness of the land under divine judgment but also the spiritual desolation and moral decay of Israel due to its rampant idolatry. Furthermore, the event serves as a crucial point of Foreshadowing, hinting at God's continued, often unexpected, and increasingly miraculous means of provision for Elijah, preparing the reader for the subsequent, even more astounding, sustenance at Zarephath. The stark reality of the "dried up" brook also generates significant Dramatic Tension, leaving the reader to anticipate with wonder how God will sustain His prophet next amidst such dire circumstances.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates God's absolute sovereignty over creation and His unwavering commitment to His covenant purposes, even in judgment. The drying of the brook Cherith demonstrates that God's provision, while real and miraculous, is not tied to any single method, location, or human expectation. He is the ultimate Provider, and He orchestrates circumstances—both favorable and challenging—to deepen the faith of His servants and to display His glory to a rebellious world. This event serves as a stark reminder of the dire consequences of spiritual rebellion and idolatry, directly linking the lack of physical sustenance to the nation's spiritual barrenness and unfaithfulness. Yet, it simultaneously highlights God's meticulous faithfulness to His prophet, preparing him for the next phase of ministry and ensuring his survival amidst the very judgment he proclaimed, proving that God always has a plan for His faithful ones.
REFLECTION AND APPLICATION
The drying of the brook Cherith offers a profound and challenging lesson in radical dependence on God. Just as Elijah's visible source of water disappeared, so too can our own perceived sources of security, comfort, or provision diminish or vanish. This verse compels us to honestly examine where our ultimate trust lies. Do we depend on the "brook"—our job, savings, health, relationships, or even our own abilities—or on the God who provides the brook? When our familiar sources dry up, it is not a sign of God's abandonment or displeasure, but often a divine invitation to deeper faith, prompting us to look beyond the immediate means to the unchanging, inexhaustible Provider Himself. This narrative encourages us to embrace transitions, trusting that God's faithfulness will lead us to the next phase of His plan, even when it involves uncertainty, discomfort, or a radical shift in our circumstances. It reminds us that God's methods may change, but His character and His commitment to His children remain steadfast, always guiding us towards greater reliance on Him and revealing His glory through unexpected pathways.
Questions for Reflection
FAQ
Why did God allow the brook to dry up if He was providing for Elijah?
Answer: God allowed the brook to dry up for several interconnected and profound reasons, all serving His sovereign purposes. Firstly, it intensified the drought, which was a direct divine judgment against Israel's pervasive idolatry, particularly their worship of Baal, the false god of rain. The drying of a natural water source, even for God's prophet, powerfully demonstrated Yahweh's absolute control over creation and exposed the utter futility of Baal worship. Secondly, and crucially, it was a vital step in Elijah's spiritual formation, teaching him deeper, more radical dependence on God. Elijah had to learn that God's provision was not tied to a specific location or method, but to His unchanging character and word. This prepared him for the next, even more challenging, act of faith at Zarephath, where he would be sustained by a poor widow whose jar of flour and jug of oil would miraculously not run dry (1 Kings 17:14-16). God often removes one source of comfort or provision to reveal a greater, more miraculous, and often unexpected one, thereby deepening faith, demonstrating His glory, and proving that He is the ultimate, inexhaustible Provider.
CHRIST-CENTERED FULFILLMENT
The drying of the brook Cherith, while a specific event in Elijah's life, resonates with profound Christ-centered implications, pointing forward to the ultimate provision found in Jesus Christ. It highlights God's absolute sovereignty over all creation, a power fully embodied in Jesus Christ, through whom "all things were created, in heaven and on earth, visible and invisible" (Colossians 1:16). Just as God orchestrated the drought to expose Israel's spiritual barrenness and idolatry, Jesus came to confront the spiritual drought of humanity, offering Himself as the ultimate source of living water. In a world parched by sin and spiritual emptiness, Jesus declares, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water'" (John 7:37-38). The temporary, finite provision of the brook Cherith points to the eternal, unfailing provision found in Christ, who is the "bread of life" (John 6:35) and the one who satisfies every spiritual hunger and thirst completely and eternally. Furthermore, God's faithful guidance of Elijah through changing circumstances, from a brook to a widow's home, foreshadows God's perfect faithfulness to His Son, even through His wilderness temptation where angels ministered to Him after a period of fasting (Matthew 4:11). Ultimately, the drying brook, leading to a new, unexpected source of life, serves as a powerful metaphor for the old covenant's inadequacy and the new covenant's superabundant grace found in Christ, who offers an inexhaustible wellspring of grace, truth, and eternal life that will never dry up.