You shall drink from the brook. I have commanded the ravens to feed you there.”
Parallel Translations
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You shall drink from the brook. I have commanded the ravens to feed you there.”
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And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.
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And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.'
Cross-references (11)
Passages linked to 1 Kings 17:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Kings 17:9 “Arise, go to Zarephath, which belongs to Sidon, and stay there. Behold, I have commanded a widow there to sustain you.”
- Psalms 147:9 He provides food for the livestock, and for the young ravens when they call.
- Job 38:41 Who provides for the raven his prey, when his young ones cry to God, and wander for lack of food?
- Matthew 4:4 But he answered, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds out of God’s mouth.’ ”
- 1 Kings 19:5-8 He lay down and slept under a juniper tree; and behold, an angel touched him, and said to him, “Arise and eat!” He looked, and behold, there was at his head a cake baked on the coals, and a jar of water. He ate and drank, and lay down again. Yahweh’s angel came again the second time, and touched him, and said, “Arise and eat, because the journey is too great for you.” He arose, and ate and drank, and went in the strength of that food forty days and forty nights to Horeb, God’s Mountain.
- Psalms 33:8-9 Let all the earth fear Yahweh. Let all the inhabitants of the world stand in awe of him. For he spoke, and it was done. He commanded, and it stood firm.
- Matthew 4:11 Then the devil left him, and behold, angels came and served him.
- Job 34:29 When he gives quietness, who then can condemn? When he hides his face, who then can see him? He is over a nation or a man alike,
- Job 38:8-13 “Or who shut up the sea with doors, when it broke out of the womb, when I made clouds its garment, and wrapped it in thick darkness, marked out for it my bound, set bars and doors, and said, ‘You may come here, but no further. Your proud waves shall be stopped here?’ “Have you commanded the morning in your days, and caused the dawn to know its place, that it might take hold of the ends of the earth, and shake the wicked out of it?
- Numbers 20:8 “Take the rod, and assemble the congregation, you, and Aaron your brother, and speak to the rock before their eyes, that it pour out its water. You shall bring water to them out of the rock; so you shall give the congregation and their livestock drink.”
- Amos 9:3-4 Though they hide themselves in the top of Carmel, I will search and take them out there; and though they be hidden from my sight in the bottom of the sea, there I will command the serpent, and it will bite them. Though they go into captivity before their enemies, there I will command the sword, and it will kill them. I will set my eyes on them for evil, and not for good.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain To strengthen his faith against persecution, God promiseth to…
To strengthen his faith against persecution, God promiseth to feed him miraculously.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Ki 17:4 And it shall be, [that] thou shalt…
1Ki 17:4 And it shall be, [that] thou shalt drink of the brook; and I have commanded the ravens to feed thee there.
Ver. 4. Thou shalt drink of the brook.] Adam’s ale (water) he had, and food cooked by the angels, likely; though the Rabbis tell us - but who told them? - that the ravens pillaged it out of king Ahab’s kitchen.
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And I have commanded the ravens,] i.e., I have prepared them, and put this instinct into them. All creatures are ready to serve the saints. God hath taken the best of them, and bound them over to cater for his people. {Hos 2:22-23} Peter Martyr observeth, that the ravens especially did owe the Lord this service, for the benefit which they singularly above other fowls enjoy by his providence when they are young; according to Job 38:41 Psa 147:9. {See Trapp on "Job 38:41"} {See Trapp on "Psa 147:9"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain i.e. I have decreed or appointed. Or, I shall…
i.e. I have decreed or appointed. Or, I shall command, i.e. effectually move them, by instincts and inclinations which I shall put into them, which shall be as forcible with them as a law or command is to men. God is said to command both brute creatures, as Amo 9:3; Jon 2:10, and senseless things, as Job 38:11,12; Psa 78:23; Isa 5:6; 45:12, when he causeth them to do the things which he intends to effect by them.
I have commanded the ravens; which he names, and chooseth for this work; partly to succour the prophet’s faith against human infirmity, by the credibility of the thing; there being many ravens in those parts, and those delighting to reside near brooks of water; and that sort of creatures being apt and accustomed to seek provisions, and to carry them away to the places of their abode; and partly to show his care and power in providing for the prophet by those creatures, which are noted for their greediness in monopolizing provision to themselves, and for their malignity and unnaturalness towards their own young; that by this strange and noble experiment he might be taught to trust God in those many and great difficulties to which he was likely to be exposed.
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Object. The ravens were unclean, Lev 11:15.
Answ. They were unclean for meat, but not for the touch. But howsoever, that ceremonial law was overruled by necessity, and by the Lawgiver’s dispensation.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And it shall be, that thou shalt drink of…
And it shall be, that thou shalt drink of the brook,.... The water of that was to be his drink:
and I have commanded the ravens to feed thee there; whereby he should be provided with food to eat; by whom are meant not angels in the form of ravens, as some; nor, as others, Arabians, for there were none of that people near him; nor, as others, merchants, the word being sometimes used of them, for this was not a likely method for privacy; nor, as others, the inhabitants of a place called Oreb, or Orbo; so the Arabic version calls them Orabimi; but we read of no such place near Jordan; the Jews (s) speak of a city of this name near Bethshean, from whence these Orebim came; and some of them (t) think they had their name from Oreb, in Jdg 7:25 it seems better to interpret them of ravens, as we do, these creatures delighting to be in solitary places, in valleys, and by brooks; nor need it be any objection that they were unclean creatures by the law, since Elijah did not feed upon them, but was fed by them; and supposing any uncleanness by touch, the ceremonial law might be dispensed with in an extraordinary case, as it sometimes was; though it is very remarkable that such creatures should be employed in this way, which are birds of prey, seize on anything they can, live on carrion, and neglect their own young, and yet feed a prophet of the Lord; which shows the power and providence of God in it. Something like this Jerom (u) relates, of a raven bringing a whole loaf of bread, and laying it before the saints, Paulus and Antonius.
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(s) Bereshit Rabba, sect. 33. fol. 29. 1. (t) T. Bab. Cholin. fol. 5. 1. Menasseh Ben Israel Conciliat. in Lev. quaest. 3. (u) In Vita Paul Erem. fol. 82. C.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Have commanded - Or, I shall command, that is,…
Have commanded - Or, I shall command, that is, effectually move them, by instincts which shall be as forcible with them, as a law or command is to men. God is said to command both brute creatures, and senseless things; when he causeth them to do the things which he intends to effect by them. The ravens - Which he chuseth for this work; to shew his care and power in providing for the prophet by those creatures, which are noted for their greediness, that by this strange experiment he might be taught to trust God in those many and great difficulties to which he was to be exposed. God could have sent angels to minister to him. But he chose winged messengers of another kind to shew he can serve his own purposes as effectually, by the meanest creatures as by the mightiest. Ravens neglect their own young, and do not feed them: yet when God pleaseth, they shall feed his prophet.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. I have commanded the ravens to feed…
Verse 4. I have commanded the ravens to feed thee] Thou shalt not lack the necessaries of life; thou shalt be supplied by an especial providence. See more on this subject at the end of the chapter. 1Kg 17:24.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain The ravens - This is the translation of most…
The ravens - This is the translation of most of the ancient versions; others, omitting the points, which are generally allowed to have no authority, read “Arabians;” others, retaining the present pointing, translate either “merchants” (compare the original of Eze 27:9, Eze 27:27), or “Orbites.” Jerome took it in this last sense, and so does the Arabic Version.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Ravens. Hebrew horebim, (Haydock) is sometimes rendered "Arabs," by…
Ravens. Hebrew horebim, (Haydock) is sometimes rendered "Arabs," by the Vulgate, 2 Paralipomenon xxi. 16. Others would translate, "merchants," or the inhabitants of Arabo, which was near Carith. They suppose that the ravens, being unclean birds, would never have been employed. But they were only forbidden to be eaten or touched, when dead; and God is not restricted by his own laws. He might thus chose to display his wonderful providence. St. Jerome relates how St. Paul, the first hermit, was fed thus by a raven, with half a loaf a day; and a whole one was sent, when St. Anthony went to see him. (Calmet) --- Yet Kennicott mentions this as one of the improvements which might be now made in the Protestant version, "the Orbim," or inhabitants of Oreb, or Orbo. Orbim, accolæ villæ in finibus Arabum Eliæ dederunt alimenta. (Jerom iii. 119.) --- It is not clear to what passage he refers. (Diss. ii. p. 581.) Another instance occurs, Judges xv. 4., where instead of foxes, he would substitute "300 sheaves of corn, placed end to end." But if there were no mistranslations of great importance, the version might subsist. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 4. I have commanded the ravens to feed thee…
4. I have commanded the ravens to feed thee there — This plain and positive statement defies all attempts to explain the facts stated in 1Ki_17:6 on nationalistic or naturalistic principles.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. thou shalt drink of the brook] The drought…
4. thou shalt drink of the brook] The drought had not yet dried it up, but soon it would do so.
I have commanded the ravens to feed thee there] Just as in 1Ki_13:28 the appetite of the lion which had slain the false prophet was supernaturally checked, so that he tare neither the corpse nor the ass, so here the greedy birds were to bring into the valley enough food to suffice for the prophet’s wants as well as for their own. Their nests would be in the caves among which Elijah would find his best hiding-place. Many attempts have been made to explain away this verse by putting different vowel points to the word ערבים to interpret it as (1) merchants. This some Jews favoured as the raven was an unclean bird. But it is answer sufficient to this, that Elijah was not told to eat the ravens. (2) Arabians, interpreting it of travelling caravans from whom the prophet obtained what he needed to live on. But caravans keep as far away as they can from wild torrent-beds.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) The ravens.—Of the accuracy of this rendering, which…
(4) The ravens.—Of the accuracy of this rendering, which is that of almost all the ancient versions and of Josephus, there can be little doubt. The singularly prosaic interpretations, substituted for this striking and significant record of miracle by some ancient and modern writers (adopting slight variations of the Hebrew vowel points)—such as “Arabs,” “merchants,” “inhabitants of a city Orbi or the rock Oreb”—seem to have arisen simply from a desire to get rid of what seemed a strange miracle, at the cost (be it observed) of substituting for it a gross improbability; for how can it be supposed that such regular sustenance by human hands of the persecuted prophet could have gone on in the face of the jealous vigilance of the king? But it is idle to seek to explain away one wonder in a life and an epoch teeming with miracles. It is notable, indeed, that the critical period of the great Baal apostasy, and of the struggle of Elijah and Elisha against it, is the second great epoch of recorded miracle in the Old Testament—the still more critical epoch of Moses and Joshua being the first. It is hardly less idle to determine that this or that miracle is so improbable, as to introduce any difficulty of acceptance which does not apply to miracles in general.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And it shall be that thou shalt drink of…
And it shall be that thou shalt drink of the brook There was clearly nothing miraculous about the supply of water. No miracle was wrought even to continue the supply, ver. 7; and I have commanded of. ver. 9 Isa 5:, Isa_5:6; Amo_9:3, etc. the ravens to feed thee there. Despite the general agreement of scholars that by we must understand "ravens," I think probability favours the meaning Orbites, i.e. , inhabitants of Orbo. In support of the received rendering is the very powerful consideration, that it is the interpretation of all the versions (except the Arabic) and of Josephus, who, beyond all question, represented the belief current in his own time (Ant. 8:13. 2). It is also certain that elsewhere in Scripture we find some of the inferior animals supernaturally constrained to effect God"s purposes, both of mercy and of judgment (1Ki_13:24; 2Ki_2:24; Dan_6:22; 2Pe_2:16) though never it must be said, in so rational and methodical a way. Nor can it rightly be contended that the words "I have commanded," ytiwixi, imply human agency, for elsewhere we find the Almighty commanding (same word) the serpent (Amo_9:3) and the clouds (Isa_5:6; Psa_78:23) It is not, however, a sufficient account of this narrative to say that the prophet merely helped himself to the food which the ravens, whose habitat was in the Wady Cherith, brought, day by day, to their nests and their young. For, not to insist on the words, wOl , bringing to him (ver. 6), the expressions "bread (or food, and flesh," and "morning and evening" certainly point to something more than such a fortuitous supply. Whether the Orebim were "ravens" or not, they certainly acted in an intelligent and rational way: they brought food, that is to say, to the prophet, and they brought it for months together with unfailing regularity. But against this view the following considerations may be urged.
1. It is hardly in accord with God"s usual way of working, that he should employ birds of the air and those unclean (Lev_11:15; Deu_14:14) and ravenous birds, to feed and succour His saints, rather than men or angels. Of course, no one who does not altogether repudiate the supernatural will deny for a moment that the Almighty could, had it seemed good to Him, have sustained His prophet by the instrumentality of ravens, just as easily as by any other means. But it appears to be almost a fixed principle of His dealings with men, not to resort to miracles when ordinary means will suffice; or if He does employ miracles, they are never bizarre or fantastic; they are not such as to suggest the idea of fable or legend; they are invariably the simplest and directest means to the end. And it is submitted that this prolonged and methodical ministry of ravens is altogether unlike God"s method of procedure on other occasions. It was an angel succoured Hagar and Ishmael in their need. (Gen_16:7) It was an angel fed Elijah himself, a few years later. (1Ki_19:5, 1Ki_19:6) They were angels who ministered to our blessed Lord after His long fast. (Mat_4:11) But God"s," chief means," it is always to be remembered, "is man." And it is to be carefully observed that when, about this very time, not one, but one hundred prophets were threatened, just as Elijah was, with death, no miracle was wrought to save their lives or to supply their wants, but they were fed by human agency, with bread and water. (1Ki_18:13) But it is still more significant that elsewhere in this narrative, which is characterized by the profoundest sobriety and reticence, there is what we may almost call a studied absence of the miraculous element. No miracle is wrought to protect Elijah against Jezebel, but he must consult for his own safety by flight. He is sent to the brook Cherith, because there is water there; in other words, God chose that hiding place in order to obviate the necessity for a miracle. And when the water of the brook dries up, no miracle is wrought to prolong the supply, but the prophet, at the risk of detection, must go forth and seek it elsewhere. And at Zarephath he is fed, not by ravens, but by human agency by a widow woman. It is true a miracle appears to have been wrought,but the narrative has so little idea of effect and gives so little prominence to the supernatural that even that is doubted. To put the interpretation of "ravens," consequently, on the word provided it will yield any other meaning, appears to be to do violence to the spirit of the context, and to the tenour of Scripture generally.
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1. It is somewhat difficult to believe that such a prodigy as this, so altogether unique and irregular, would not have been mentioned, had it really happened, elsewhere in Scripture. The absence of all reference thereto is remarkable, when we consider how constantly the ministry of Elijah and its lessons (Luk_4:25, 26 9:54; Jam_5:17)
2. (Rev_11:5, Rev_11:6) are referred to in the New Testament; but when we observe what an admirable and unequalled illustration of God"s providential care this incident would have supplied to some of our Lord"s discourses, and notably to that of Luk_12:22 sqq., this silence becomes almost suspicious.
3. Despite the practical unanimity of the versions, the interpretation"ravens" has been disputed from very early times. St. Jerome among Christians, Rabbi Judah Hakkodesh and Kimchi amongst Jews these are but some of those who have repudiated this rendering.
4. A very slight change in the vowel points instead of yields the meaning "Arabians." That a fugitive would readily find, notonly shelter but sustenance among the Bedouin, whose generous hospitality and loyalty to strangers is proverbial, is obvious, and we knew that about this time some Arab tribes had dealings with the Jews; (2Ch_17:11) but without any change at all, a sufficient meaning may be extracted from the word. For we find that somewhere in the Ciccar, or plain of the Jordan, off which the Wady Cherith lay, was a rock Oreb brewO, (Jud_1:7:25) apparently east of the Jordan, (Jud_1:8:1) but in any case, at no great distance from Bethabara. (Joh_1:28) Now Beth-abara has been identified, almost to a certainty (Conder, "Tentwork," pp. 229-232) with the modern "Abarah (i.e., passage or ferry), "one of the main fords of the Jordan just above the place where the Jalud river flowing down the valley of Jezreel and by Beisan, debouches into Jordan." But we learn from an ancient and independent source, the Bereshith Rabba (see Dict. Bib. ii. 464), that in the neighbourhood of Beisan, i.e., Bethshean, there was anciently a town named Orbo, wObr a word, it is to be observed, which preserves the radicals of brewO transposed. We may safely assume that these two places, Orbo and Oreb, were identical; that the former was the representative at a later day of the latter, or was the shape which the name assumed when bestowed on the hamlet, as distinct from the rock. The inhabitants of this place would, of course, be called just as the in. habitants of Ziph were known as Ziphim, (1Sa_26:1) or the men of Zidon as Zidonim. (1Ki_5:6) We find, consequently, that this word, which means "ravens," also designates the inhabitants of a village near Bethshean, and probably east of the Jordan; that is to say, in or near Elijah"s native country of Gilead. And with this agree the testimonies of Rabbi Judah and Jerome already referred to. The former held that the Orebim were not ravens at all, but inhabitants of Orbo or the rock Oreb, while the latter says, with equal positiveness, Orbim, accolae villae in fini-bus Arabum, Eliae dederunt alimenta. It only remains for us to notice the perfect naturalness and consistency of the narrative thus interpreted. Elijah is bidden to go eastward; to hide in the Wady Cherith, where he would be among tribesmen or friends. For water, there is the brook; for food, the Orbites, whose name would be familiar to him, and whom he may have known, are commanded to feed him. He goes; he is received with Arab hospitality; the Eastern law of Dakheel, by which any man at any time is entitled to throw himself upon the mercy and protection of another, ensures his safety. The Orebim minister assiduously to his wants. Every morning before the dawn, every evening after dark, they bring him bread and flesh.
Vers. 4-7.
The Food of the Saints.
We have just seen the prophet in his solitude. Let us now consider the manner in which he was sustained there. His needs were supplied in two ways, partly by natural, partly by supernatural means. No miracle was wrought to give him water. He must make his home in the wady and drink of the rivulet that flowed past his feet. It was there, and he must help himself to it. But with his food it was quite different. He could not find that, and so it was brought to him; it was provided him by God. For even if it was not laid at his feet morning and evening by ravens and we have seen reason to think that it was not even flit was furnished him by the villagers of Orbo, his tribesmen and friends, or by the loyal and hospitable Arabs who roamed over the adjoining region, still it was supplied by the ordering and special Providence of God. For it is as much a supernatural work to control, by an unseen Power, the minds of men as the instincts or habits of birds. If we get rid of the ravens we do not get rid of the miracle. It is clear, consequently, that he was sustained in part by natural, in part by superhuman agency. Now our food, like his, is, though in a different way, natural and supernatural. We use the terms in the popular sense, for who shall say that all food is not supernatural. True, it comes to us by what we call "natural processes," in what we call the "order of Nature;" but it is obvious that the so called "laws of Nature" are only "statements of the observed course of Nature, or the uniform results of known physical causes ending in some prime cause or causes not merely physical" (Sir E. Beckett, "Origin of the Laws of Nature"). Nature only means what is fixed, settled, uniform (Bp. Butler). But, using the words as they are used in common parlance, part of our sustenance, the supply of our bodily wants is, for the most part natural; and another part, the satisfaction of our spiritual necessities, is for the most part supernatural. Our needs, that is to say, are supplied something like Elijah"s were. Let us trace the resemblance a little more in detail, and let us see first how it holds good of our
I BODILY SUSTENANCE. We learn from this history
1. That we must use the means within our reacts. Not even for His elect messenger, the greatest of the prophets, does God work an unnecessary miracle. "Dieu n"agit pas par des volontes particulieres" (Malebranche). No doubt God could have supplied his drink just as easily as his daily bread, in an extraordinary way, but He would not. No; in a valley debouching into the Jordan was a stream, fed from some hidden source, such as the snows of Hermon, or springing from the roots of the hills of Gilead, and the prophet must seek it, and take up his abode near it. What do we learn from this but that God "will have our endeavours concur to our preservation," a truth somewhat roughly, but strikingly, put in the Puritan mot d"ordre, "Trust in God, and keep your powder dry." It is no real kindness to do for Elijah what he can do for himself. There are lands where daily bread is to be had without care or labour; where a man has but to put forth his hand and take the bread-tree fruit and eat and be satisfied, but that is said to be a doubtful boon. It is found that the natives of those lands will not work, and their life, which should be full of high endeavour, which should aim, if at nothing more, at "making two blades of grass grow where only one grew before," is wasted in basking in the eternal sunshine. The primaeval law, "In the sweat of thy brow thou shalt eat bread," though we call it a curse, is really a blessing. "Six days shalt thou labour" is as much a Divine command as the command to rest on the seventh. It is God decrees, "If any man will not work, neither shall he eat". (2Th_3:10) The imperious necessity to provide our daily bread is one of the springs which keeps the world in motion: it is the salt which keeps our life from stagnation and corruption. It is in vain we cry to Jupiter for help. God has given us fields and seed. He gives us rain and sunshine; it is for our good that we should do the rest.
2. That then God will supply what is lacking. When we have done our best we may justly look to Him to give what we cannot get. And this He will do. "Thy bread shall be given thee, and thy waters shall be sure". (Isa_33:16) "Never have I seen the righteous forsaken, nor his seed begging their bread". (Psa_37:25) In the barren wilderness, He gave bread from heaven. "In the days of famine, they shall be satisfied". (Psa_37:19) What a commentary on these words does this history furnish l Elijah had "called for a famine on the land" (1Ki_18:2; Luk_4:25) and had "broken the whole staff of bread"; (Psa_105:16) but he himself had enough and to spare. God spreads for him "a table in the wilderness", (Psa_78:16) and almost "in the presence of his enemies". (Psa_2:5) The stars shall fall from their courses, but he shall have enough. It has been thought by some that the ravens brought him bread and flesh from Ahab"s own table. It would have been so, had it been necessary. If he was with food by human instrumentality, it was none the less by God"s command. And this is God"s ordinary way of hearing "the prayer of the poor destitute;" he puts it into the hearts of others to help. "God works by means, and the chief means is man" (Bossuet).
3. That God gives us our bread daily. Elijah only received a small supply of food at once. Though he had no lack, he had no profusion. He had "daily bread for "morning and evening are one day" (Gen_1:5) and no more. Even he must walk by faith and learn to "take no thoughtfor the morrow." And daily bread is all that is promised us; all that we are taught to pray for. (Mat_6:11) And that, perhaps, because a day is a life in miniature; each day is rounded by dawn and dusk, by sleep and darkness, into a perfect little life. Whether the birds brought him food or not, he and they received it alike, tosion arton, the bread of a day in its day. The lesson of the manna (Exo_16:20) is taught us again by the brook Cherith.
4. That God guarantees us necessaries, not luxuries. Elijah"s fare was frugal. "Water, bread, and flesh" (cf. Isa_33:16) As a rule, He gives us food "exceeding abundantly above all that we can ask or think." How prodigious is the variety of our food, how lavish its supply! What rich provision has the Eternal Goodness made for the gratification of our tastes. Fish, flesh, fowl, fruits, the list is endless. And of the flesh or fruits, again, how many genera, and in the genera how many species, and in the species what countless varieties. Lavish profusion marks His gifts. But all the same he covenants to give us less than the fare of Cherith, even bread and water. "God gives order for competency, not for wantonness" (Hall).
II SPIRITUAL FOOD. But we are now to consider that "man doth not live by bread alone, but by every word," etc. (Deu_8:3; Mat_4:4) The saints have meat to eat of which the world knows nothing. (Joh_4:8) Elijah had other food than that which the ravens brought him. In giving" daily bread," God does not forget man"s spiritual part, even if he forgets it in his prayer for bread. And God supplies the soul"s needs by laws not unlike those which govern the supply of material food.
1. We must use the means of grace. The treasury of the Church contains an abundant provision. There are" living waters," there is" super substantial bread," there is word and sacrament, prayer and psalm But we must come to the waters and drink (Joh_7:37; Rev_22:17) Our faith needs something to feed upon, and it is in vain we ask for miracles, so long as we do not use means. If we want to love God more, we must seek to know God, through His word and works, better. If we want to be more like Christ, we must be more with Christ, in His word and ordinances, for it is "association produces assimilation." There is a tendency to decry the means of grace. There is a religion which is wholly subjective, which seeks its growth and expansion in everlasting self-introspection or mystical contemplation of the Divine perfections. But "Thou shalt drink of the brook." True, the channel is nothing Annus non ager, facit fructum, but a channel. It is God must fill it, but if God has dug it, it is presumption to discard it. "The means that Heaven yields must be embraced, And not neglected; else if Heaven would And we will not, Heaven"s offers we refuse.
2. If we are debarred from the means of grace, God will give grace without means. It is a blessed truth, gratis non ligatur mediis. We may not dispense with them, but God can, and does. He did so in the oft-cited instance of the dying thief. He was saved without sacraments, but St. Paul was not. (Act_22:16) And how often have the saints and martyrs, cut off, Amid fierce persecutions, from the communion of the saints, found their deserts or their cells glorified by direct communion with God. Matthew Henry quaintly says that "if we cannot go to the house of the Lord, we can go to the Lord of the house." The Church of England proclaims that there may be a true Eucharist without the elements (vide The Communion of the Sick, 3rd Rubric). But it is only when we are deprived of the means that we can justly expect God to dispense with them. He has commanded His ministers to feed His Church. (Acts; 1Pe_5:2) He has given them word and sacrament, bread and wine, wherewith to nourish it; but He is independent both of means and ministers.
3. Supplies of grace are granted day by day. Our soul"s bread is a daily bread. Every day we ask for forgiveness, for grace; (Mat_6:11) and as our days, so our strength shall be. (Deu_33:25) If we have not morning and evening prayer in the Church, we may have it in the house. And morning and evening may be sanctified by the Word of God and prayer, in private. Each may find a Cherith in the closet; each receive there his portion of meat in due season.
4. Grace is given without measure. God does not promise luxuries, because they are often hurtful. But there is no over indulgence here. It is significant how excess in wine is contrasted with being filled with the Spirit. (Eph_5:18) One cannot drink too deep of the living waters. (Joh_7:38) They are given freely. (Rev_22:17)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.