Exegetical and Hermeneutical Commentary of 1 Kings 17:3
Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that [is] before Jordan.
3. and hide thyself ] The prophet’s life would be in danger from the anger of the king and Jezebel, who would consider Elijah not merely the announcer but the cause of the drought.
by the brook Cherith, that is before Jordan ] The rendering gives a fair representation of what was commanded, but the word rendered ‘brook’ is nahal, which is really a torrent-bed, a deep ravine down which in rainy times a strong stream flowed, but which at others was nearly if not entirely dry. Such would make a good hiding-place. The situation of Cherith has not been identified. Josephus gives no form of the name, only saying that Elijah stayed = ‘by a certain torrent-bed.’ Nor does the description ‘that is before Jordan’ help us. It probably implies that the stream from the ravine emptied itself into the Jordan, and hence the valley looked towards the river. But whether on the west side or the east we cannot tell. If the interview with Ahab was in Samaria, and Elijah travelled thence toward the east (Josephus says in contradiction of the text ‘towards the south’) it appears most likely that he crossed the Jordan, and found his retreat in the wilder parts of Gilead, which would be more distant from Ahab and less frequented than any of the ravines in the hill country of Ephraim on the east of Jordan, and with which the prophet would most likely be familiar.
Fuente: The Cambridge Bible for Schools and Colleges
Brook Cherith – Rather, the torrent course, one of the many which carry the winter rains from the highlands into that stream.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. Hide thyself by the brook Cherith] This brook, and the valley through which it ran, are supposed to have been on the western side of Jordan, and not far from Samaria. Others suppose it to have been on the eastern side, because the prophet is commanded to go eastward, 1Kg 17:3. It was necessary, after such a declaration to this wicked and idolatrous king, that he should immediately hide himself; as, on the first drought, Ahab would undoubtedly seek his life. But what a proof was this of the power of God, and the vanity of idols! As God’s prophet prayed, so there was rain or drought; and all the gods of Israel could not reverse it! Was not this sufficient to have converted all Israel?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thus God rescues him from the fury of Ahab and Jezebel, who he knew would seek to destroy him.
Quest. Why did not Ahab seize upon him immediately upon these words?
Answ. 1. This must be ascribed to Gods overruling providence, who hath the hearts of all men in his hands, and hath oft protected his prophets and servants in such cases.
2. He might say this not by word of mouth, but by letter and message sent to him; as that word is sometimes used, as Exo 18:6.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Get thee hence, and turn thee eastward,…. From the place where he was, being in danger from Ahab and Jezebel, provoked by his reproofs, threatenings, and prophecies:
and hide thyself by the brook Cherith, that is before Jordan; in some wood or cave near it, or among the reeds and rushes that grew on the banks of it; and Bochart o takes it to be the same with the river Kanah, on the borders of Ephraim, which has its name from reeds, Jos 16:8, and Cherith by anticipation, from the prophet’s being fed there; and Adrichomius p places this brook in the tribe of Ephraim; though Fuller q in the half tribe of Manasseh, beyond Jordan; but Bunting says r it runs from Mount Ephraim between Bethel and Jericho, eight miles from Jerusalem towards the north, and so, passing along towards the east, falls into Jordan.
o Hierozoic. par. 2. l. 2. c. 13. col. 216. p Theatrum Terrae Sanct. p. 26. q Pisgah-Sight, &c. B. 2. c. 3. p. 97. r Travels, &c. p. 205.
Fuente: John Gill’s Exposition of the Entire Bible
(3) The brook Cherithproperly the torrent (or valley) Cherith, facing the Jordan; evidently one of the ravines running into the Jordan valley; probably on the east from the prophets own land of Gilead.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Hide thyself “Elijah’s escapes from the hands of his enemies, and his departures into unknown places, are faint resemblances of the mysterious vanishings of our Lord after he had delivered some of those Divine messages which excited the anger of the people. Luk 4:29; Joh 8:59; Joh 10:39. Compare the promise to the Church of God. Rev 12:6-14.” Wordsworth.
The brook Cherith This was some mountain stream running into the Jordan; but what was its locality, and whether on the east or west side of the Jordan, is unknown. Dr. Robinson makes it identical with Wady el Kelt, which rises amid the hills of the wilderness of Judea, and runs through the Jordan plain near Jericho. Others have suggested other streams on either side of the Jordan, but nothing sufficient has been brought forward to settle the question. Local traditions have uniformly placed it on the west of the river.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Ki 17:3. Brook Cherith This brook, and the valley through which it runs, are both very near the river Jordan; but whether on the east or west side is not so well agreed. Saint Jerome places it beyond Jordan, and so on the east side of it; but others generally agree in placing it on the west side of it; because God, in sending away Elijah, says to him, Get thee hence, and turn thee eastward; where the expression, turn thee eastward, seems to imply that Elijah was on the west side of Jordan. See Wells’s Geogr. vol. 3:
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ki 17:3 Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that [is] before Jordan.
Ver. 3. Get thee hence. ] It was a sweet providence, that wicked Ahab had not laid present hold on the prophet, whom afterwards he so sought for to no purpose in all countries. But he slighted him, likely, as an idle and empty headed fellow, no whit to be regarded.
That is before Jordan.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
before Jordan: i.e. on the east side.
Fuente: Companion Bible Notes, Appendices and Graphics
hide thyself: 1Ki 22:25, Psa 31:20, Psa 83:3, Jer 36:19, Jer 36:26, Joh 8:59, Act 17:14, Heb 11:38, Rev 12:6, Rev 12:14
Reciprocal: Pro 28:12 – but
Fuente: The Treasury of Scripture Knowledge
1Ki 17:3-4. Hide thyself by the brook Cherith A brook, no doubt, well known to Elijah: both it and the valley through which it runs, are near the river Jordan; but whether on the east or west side, is not so well agreed. By sending him to this remote and retired place, where he was to lie concealed, so that neither friends nor foes might know where he was, God rescued him from the fury of Ahab and Jezebel, who, he knew, would seek to destroy him. That Ahab did not seize him immediately upon hearing the forementioned prediction and warning, must be ascribed to Gods overruling providence. I have commanded the ravens to feed thee 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 what he intends to effect by them. The ravens being birds of prey, and very voracious, were more likely to rob the prophet than to bring him food; but Gods command suspended their natural instinct, and made them act contrary to it. They are said to be unnatural to, and to neglect their young ones; yet, when God pleaseth, they shall feed his prophet. God could have sent angels to minister to him; but he chose winged messengers of another kind, to show that he can serve his own purposes as effectually by the meanest as by the mightiest creatures; and to give Elijah such a proof of his power and care in providing for him, as should effectually teach him to trust in God in those many and great difficulties to which he was to be exposed: and the more unfit instruments the ravens seemed to be, the more was his almighty power magnified, who controlled their natural inclinations while he employed them; and the greater encouragement was given to his prophet to rely on that power, thus engaged for him in his greatest straits and dangers. This, however, may be said for the choice of ravens for this work; that, as they are solitary birds, and delight to live about brooks of water, so are they accustomed to seek out for provisions, and to carry them to the places of their abode; on which account they were nor improper creatures for God to employ upon his service. To suppose, as some have done, that the ravens, being unclean birds, (Lev 11:15,) would defile and render unclean the food they brought, is to mistake the meaning of the law in that case. The flesh of unclean animals was not to be eaten by the Israelites; but their touch, while living, communicated no ceremonial uncleanness either to food or any thing else: for asses and camels were also unclean, and yet the Jews constantly used them for carrying provisions, as well as for other purposes.