Understanding βρέχω (brechō) Strong’s G1026: The Divine Rain That Falls on Both the Just and Unjust

Pronunciation Guide: BREH-khō (βρέχω)

Basic Definition

Strong’s G1026: βρέχω (brechō) primarily means “to wet, moisten, or send rain.” In biblical usage, it specifically refers to the action of rain falling from heaven or the act of causing rain to fall. This word carries powerful theological implications as it often represents God’s sovereign control over nature and His impartial provision for all creation, regardless of human merit.

Etymology and Morphology

• Part of Speech: Verb
• Root: βρέχ- (brech-)
• Language Origin: Ancient Greek
• Primary Usage: Narrative passages, Yeshua’s teachings, and metaphorical contexts
• Voice/Mood Patterns: Often appears in active voice indicating divine action

βρέχω Morphology:

• βρέχω (present active indicative, 1st person singular) – I send rain, I rain
• βρέχει (present active indicative, 3rd person singular) – it rains, he/she/it sends rain
• βρέξω (future active indicative, 1st person singular) – I will send rain
• ἔβρεξα (aorist active indicative, 1st person singular) – I sent rain, I rained
• βρέχεσθαι (present passive infinitive) – to be rained upon

Origin & History

The verb βρέχω has ancient roots in classical Greek literature, where it was used to describe the action of wetting or moistening something. In Hippocrates’ medical writings (5th century BCE), the term appears in contexts related to treating wounds with liquid applications. The term evolved from its basic meaning of “to wet” to specifically refer to rainfall in many contexts.

In the Septuagint (LXX), βρέχω appears in several key passages related to divine sovereignty over weather patterns. Perhaps most famously in Genesis 2:5, where the text states that “God had not caused it to rain (οὐ γὰρ ἔβρεξεν ὁ θεὸς) upon the earth.” This established an important theological foundation that rain comes directly from God’s provision. The term gained particular significance in passages like 1 Kings 17-18, where Elijah declares that rain would not fall except by his word, demonstrating Yahweh’s authority over the supposed domain of Baal, the Canaanite storm god.

Expanded Definitions & Translation Options

• The natural phenomenon of rain falling from the sky
• Divine action of sending rain as blessing or judgment
• Metaphorical wetting or moistening of something
• By extension, God’s provision for all creation regardless of human merit

βρέχω Translation Options:

• To rain – Most common translation when referring to the meteorological phenomenon (Matthew 5:45)
• To send rain – When emphasizing divine agency in controlling weather (James 5:17)
• To wet/moisten – In contexts where liquid other than rain is applied (Luke 7:38)
• To shower down – When expressing abundance or intensity of rainfall (Revelation 11:6)
• To pour out – When βρέχω is used metaphorically for God’s provision or judgment

Biblical Usage

In the New Testament, βρέχω appears 7 times, with its most theologically significant usage in Matthew 5:45, where Yeshua describes God as One who “sends rain on the righteous and the unrighteous.” This portrays divine impartiality and universal provision even for those who reject God. The term appears prominently in apocalyptic contexts like Revelation 11:6, where the two witnesses have power to prevent rain, echoing Elijah’s ministry and demonstrating divine authority over creation.

In the narrative of Yeshua’s ministry, βρέχω is used in a touching scene in Luke 7:38, where a woman’s tears “wet” (ἤρξατο βρέχειν) His feet. This usage bridges the literal meaning of moistening with the metaphorical outpouring of repentance, creating a powerful image of spiritual renewal.

Key biblical references include:

• “…for He makes His sun rise on the evil and on the good, and sends rain [βρέχει] on the just and on the unjust.” Matthew 5:45
• “…and she began to wet [βρέχειν] His feet with her tears…” Luke 7:38
• “Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain [βρέξαι], and it did not rain [οὐκ ἔβρεξεν] on the earth for three years and six months.” James 5:17
• “These have the power to shut up the sky, so that rain [ὑετὸς βρέχῃ] will not fall during the days of their prophesying…” Revelation 11:6
• “The Lord rained [ἔβρεξεν] upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven.” Genesis 19:24 (LXX)
• “And He was saying to the crowds also, ‘When you see a cloud rising in the west, immediately you say, “A shower is coming,” and so it turns out. And when you see a south wind blowing, you say, “It will be a hot day,” and it turns out that way. You hypocrites! You know how to analyze the appearance of the earth and the sky, but why do you not analyze this present time?'” Luke 12:54-56

Cultural Insights

In the agricultural society of ancient Israel, rain was not merely a meteorological event but a matter of survival. The biblical land operated on a delicate rainfall pattern with the “early rains” (yoreh) in autumn and the “latter rains” (malkosh) in spring. The timing of these rains was crucial for crop success, and their arrival was seen as direct divine blessing, while their absence signaled divine displeasure.

This understanding becomes particularly significant when examining Yeshua’s statement about God sending rain on both the just and unjust. In the first-century Jewish context, many believed that blessings like rain were signs of divine favor reserved for the righteous. The Pharisaic mindset often associated prosperity with righteousness and suffering with sin. Yeshua’s teaching in Matthew 5:45 directly challenged this perspective, revealing that God’s common grace extends to all people regardless of their spiritual status—a revolutionary concept that demolished the transactional view of blessing that was common in that day.

The powerful connection between rain and divine activity is further illuminated by the Hebrew concept of “geshem berakhah” (rain of blessing). In Jewish thought, rain was viewed as one of the three keys that remained solely in God’s hands (along with childbirth and resurrection). This cultural framework helps explain why weather control was seen as a definitive sign of prophetic authority in the ministries of both Elijah and the two witnesses in Revelation.

Theological Significance

The verb βρέχω carries profound theological implications regarding God’s character and His relationship with creation. At its core, this word reveals God’s providential care for all living things, exemplifying what theologians call “common grace”—blessings that extend to all people regardless of their relationship with God. When Yeshua describes His Father as One who “sends rain on the just and the unjust,” He unveils a divine impartiality that transcends human merit systems.

This concept of impartial blessing challenges the prosperity gospel mindset that interprets all blessings as rewards and all hardships as punishments. Instead, βρέχω portrays a God who sustains even those who reject Him—a powerful testimony to His patience and mercy. The rain that falls on both the righteous farmer and his wicked neighbor demonstrates that God’s goodness flows from His nature, not from our worthiness.

Yet βρέχω also appears in contexts of divine judgment, such as the fire and brimstone that “rained” upon Sodom and Gomorrah, revealing that the same divine sovereignty that brings blessing can also bring judgment. This dual aspect of βρέχω reflects the fullness of God’s character—both merciful provider and righteous judge. As Yahweh declared to Moses, “I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (Exodus 33:19). The rain falls according to divine wisdom, not human expectation or demand.

Personal Application

When we understand the divine impartiality expressed in βρέχω, it challenges us to reflect this same characteristic in our own lives. Yeshua’s teaching about God sending rain on both the just and unjust comes in the context of loving our enemies—suggesting that our love, like God’s provision, should extend beyond those who deserve it or reciprocate it.

Each rainstorm can become a powerful reminder of God’s faithfulness to all creation. When you next feel raindrops on your skin, consider it a tangible expression of God’s common grace—a grace that sustains even those who deny His existence. This realization should inspire both gratitude for His provision and humility regarding any blessings we receive. The rain that waters your garden is not primarily a reward for your righteousness but a gift from a generous Creator.

Additionally, understanding βρέχω encourages us to look beyond material blessings as indicators of God’s favor. Just as rain falls on both the righteous and unrighteous, both groups also experience drought. Our spiritual identity is not determined by our circumstances but by our relationship with the One who controls the rain. When we embrace this truth, we find freedom from the anxious need to interpret every blessing or hardship as a direct message about our standing with God.

Related Words

• ὑετός (huetos, pronounced hoo-eh-TOS) – Specifically refers to rain or shower as the water that falls from the sky, often paired with βρέχω to form the phrase “rain falls.” This term emphasizes the product rather than the process of raining. See G5205
• δρόσος (drosos, pronounced DROS-os) – Means “dew,” the moisture that forms naturally overnight without rainfall. In Scripture, dew often symbolizes God’s gentle, refreshing presence and provision that comes quietly rather than dramatically like rain. See G1366
• νίφω (niphō, pronounced NEE-fo) – Refers specifically to snow falling, highlighting another form of precipitation under divine control. While rare in biblical texts, it appears in meteorological contexts similar to βρέχω. See G3510
• ποτίζω (potizō, pronounced po-TID-zo) – Means “to give drink, to water,” representing human participation in what βρέχω does naturally. While God sends rain (βρέχω), humans water (ποτίζω) plants, pointing to the partnership between divine provision and human stewardship. See G4222
• χαλάζα (chalaza, pronounced kha-LAD-za) – Means “hail,” representing destructive precipitation often associated with divine judgment. While βρέχω typically carries neutral or positive connotations, χαλάζα almost always appears in contexts of warning or punishment. See G5464

Did You Know?

• The concept behind βρέχω anchors one of the most revolutionary statements in the Sermon on the Mount. When Yeshua spoke of God sending rain on both the just and unjust, He was directly challenging the prevalent “retribution theology” of His day, which assumed that good things happen to good people and bad things to bad people. This statement laid important groundwork for understanding grace beyond merit.
• In ancient Greek medical texts, βρέχω was used to describe the therapeutic practice of applying moisture to wounds or as part of preparing medicinal compounds. Hippocrates frequently recommended “βρέχειν” certain herbs in wine or vinegar before application, showing how the word’s basic meaning of “to wet” had practical applications in daily life beyond rainfall.
• The Hebrew equivalent to βρέχω is מָטַר (matar), which appears in one of the most cherished promises in Scripture: “For as the rain [מָטַר] and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall My word be that goes out from My mouth; it shall not return to Me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it” (Isaiah 55:10-11). This passage connects divine speech with divine rainfall, both accomplishing Yahweh’s purposes without fail.

Remember This

βρέχω reminds us that God’s provision falls like rain on all humanity—a powerful testimony to both His sovereignty over creation and His gracious care that extends beyond the boundaries of human merit or expectation.