Seclusion For Spiritual Preparation

[1 Kgs. 17:1] And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the L-RD G-d of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.
Elijah is the most important of the prophets, who is here brought in, like Melchizedek, without any mention of his father, or mother, or beginning of his days; like a man dropt out of the clouds, and raised by G-d's special providence as a witness for Himself in this most degenerate time that by his zeal, and courage and miracles, he might give some check, to their various and abominable idolatries, and some reviving to that small number of the L-rd's prophets, and people, who yet remained in Israel. He seems to have been naturally of a rough spirit, and rough spirits are called to rough services. His name signifies ‘my G-d Yahweh is He’: He that sends me, and will own me, and bear me out’. This prophet is introduced as abruptly as Melchizedek - his birth, parents, and call to the prophetic office being alike unrecorded. All that is told about Elijah’s past history is that he was from Tishbite in Gilead located at Listib about 8 miles north of the Jabbok River.
He was the rugged prophet of the wilderness, clad in his mantle and leathern girdle – the ordinary dress of the Fellaheen, which every prophet wore. He had a ministry was of blessing and healing.
Who was of the inhabitants of Gilead or residents of Gilead, implying that he was not an Israelite, but an Ishmaelite, for there was many of that race on the confines of Gilead. The employment of a Gentile as an extraordinary minister might be to rebuke and shame the apostate people of Israel.
The prophet appears to have been warning this traitor king how fatal both to himself and people would be the reckless course he was pursuing. The failure of Elijah's efforts to make an impression on the stubborn heart of Ahab is shown by the penal prediction uttered at parting.
Before whom I stand, that is, whom I serve (Deuteronomy 18:5). Having doubtless admonished him of his sin and danger before; now upon his determination in his wicked courses, he proceeds to declare, and execute the judgment of G-d upon him. I swear by the G-d of Israel, who is the only true and living G-d; whereas the G-ds whom thou hast joined with him, or preferred before him, are dead and senseless idols.
The secret of his power lay in these words. He knew what it was to have power with G-d, and therefore he had power with man.
There shall not be dew nor rain these years, not absolutely; but the dew and the rain would not fall in the usual and necessary quantities. Such a suspension of moisture was sufficient to answer the corrective purposes of G-d, while a complete drought would have converted the whole country into an uninhabitable waste.
This was a prediction, but was seconded with his prayer, that G-d would verify it, 5:17, And this prayer was truly charitable; that by this sharp affliction, G-d's honor, and the truth of his word (which was now so horribly and universally contemned) might be vindicated; and the Israelites (whom had hardened in their idolatry) might be awakened to see their own wickedness, and the necessity of returning to the true religion.
Canaanite mythology was the dogma that Baal was the giver of rain. By proclaiming that for an indefinite period (these years) there would be neither dew (the only source of moisture during the summer) nor rain (which falls from October to March) except by his word, Elijah asserts that Canaanite theology is a lie, that Baal is no god at all. There is nothing tentative about Elijah. He allows for no contingencies, exceptions, or escape clauses, for his challenge, introduced by as the L-rd lives, is in the form of an oath. Elijah’s challenge is directed at the heart of Canaanite religion, and he is determined to be victorious. This period of time is divided into three episodes arranged in ascending, climactic order: Elijah at the brook Cherith, Elijah and the widow of Zarephath, and Elijah and the widow’s dead son.
But according to my word not uttered in spite, vengeance, or caprice, but as the minister of G-d. The impending calamity was in answer to his earnest prayer, and a chastisement intended for the spiritual revival of Israel. Drought was the threatened punishment of national idolatry (Deuteronomy 11:16, 17, 28:23). Whose minister I am, not only in general, but especially in this threatening, which I now deliver in his name and authority.
At first the king may have spurned the prediction as the utterance of a vain fan; but when he found the drought did last and increase in severity, he sought Elijah, who, as it was necessary that he should be far removed from either the violence or the importunities of the king. Thus G-d rescues him from the fury of Ahab and Jezebel, who, he knew, would seek to destroy him. That Ahab did not seize on him immediately upon these words must be ascribed to G-d's over-ruling providence.
Elijah was divinely directed to repair to a place of retreat, perhaps a cave on "the brook Cherith, that is, before east of Jordan," territory familiar to the prophet and far from the king. Tradition points it out in a small winter flood, a little below the ford at Beth-shan. This was not the time to risk arrest and execution: Elijah must be free to interpret the meaning of the drought and bring it to an end.
G-d shall command, that is, effectually move ravens, by instincts which shall be as forcible with them, as a Law or Command is to men. G-d is said to command both brute creatures, and senseless things; when He causes them to do the things which He intends to effect by them. Ravens to show 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 G-d in those many and great difficulties to which he was to be exposed. G-d could have sent angels to minister to him but he chose winged messengers of another kind to show He can serve His own purposes as effectually, by the meanest creatures as by the mightiest.
After the lapse of a year, the brook dried up, and this was a new trial to Elijah's faith.
Elijah became a man of remarkable faith, one who is obedient, who prays for his daily bread, who has learned to live with G-d as his sole source of help and supply.
It was not merely a time of hiding and waiting; it was also a time of prayer and spiritual preparation. Elijah can inspire faith in others and do his might deeds he must first learn to be faithful and to be dependent on the Source of all power. If there were moments of confident trust and sweet communion, there must also have been times of spiritual drought and doubt, but these are known only to G-d and Elijah.