1 Kings
1 Kings 17
1Elijah the Tishbite, who was one of the settlers of Gilead, said to Ahab, “As Yahweh, the God of Israel, lives, before whom I stand, there shall not be dew nor rain these years, but according to my word.”
2Then Yahweh’s word came to him, saying, 3“Go away from here, turn eastward, and hide yourself by the brook Cherith, that is before the Jordan. 4You shall drink from the brook. I have commanded the ravens to feed you there.” 5So he went and did according to Yahweh’s word; for he went and lived by the brook Cherith that is before the Jordan. 6The ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the brook. 7After a while, the brook dried up, because there was no rain in the land.
8Yahweh’s word came to him, saying, 9“Arise, go to Zarephath, which belongs to Sidon, and stay there. Behold, I have commanded a widow there to sustain you.”
10So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow was there gathering sticks. He called to her, and said, “Please get me a little water in a jar, that I may drink.”
11As she was going to get it, he called to her, and said, “Please bring me a morsel of bread in your hand.”
12She said, “As Yahweh your God lives, I don’t have a cake, but a handful of meal in a jar, and a little oil in a jar. Behold, I am gathering two sticks, that I may go in and bake it for me and my son, that we may eat it, and die.”
13Elijah said to her, “Don’t be afraid. Go and do as you have said; but make me a little cake from it first, and bring it out to me, and afterward make some for you and for your son. 14For Yahweh, the God of Israel says, ‘The jar of meal will not run out, and the jar of oil will not fail, until the day that Yahweh sends rain on the earth.’ ”
15She went and did according to the saying of Elijah; and she, and he, and her house, ate many days. 16The jar of meal didn’t run out, and the jar of oil didn’t fail, according to Yahweh’s word, which he spoke by Elijah. 17After these things, the son of the woman, the mistress of the house, became sick; and his sickness was so severe that there was no breath left in him. 18She said to Elijah, “What have I to do with you, you man of God? You have come to me to bring my sin to memory, and to kill my son!”
19He said to her, “Give me your son.” He took him out of her bosom, and carried him up into the room where he stayed, and laid him on his own bed. 20He cried to Yahweh, and said, “Yahweh my God, have you also brought evil on the widow with whom I am staying, by killing her son?”
21He stretched himself on the child three times, and cried to Yahweh, and said, “Yahweh my God, please let this child’s soul come into him again.”
22Yahweh listened to the voice of Elijah; and the soul of the child came into him again, and he revived. 23Elijah took the child, and brought him down out of the room into the house, and delivered him to his mother; and Elijah said, “Behold, your son lives.”
24The woman said to Elijah, “Now I know that you are a man of God, and that Yahweh’s word in your mouth is truth.”
Commentary
No commentary on this chapter yet.
What others are saying
5 commentators · 51 notes on this chapter
Matthew Henry3
Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.
Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.
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…
We have here an account of the further protection Elijah was taken under, and the further provision made for him in his retirement. At destruction and famine he shall laugh that has God for his friend to guard and maintain him. The brook Cherith is dried up…
We have here a further recompence made to the widow for her kindness to the prophet; as if it were a small thing to be kept alive, her son, when dead, is restored to life, and so restored to her. Observe, I. The sickness and death of the child. For aught that…
John Gill24
The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.
Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.
And Elijah the Tishbite, who was of the inhabitants of Gilead,.... Which belonged partly to the Reubenites and Gadites, and partly to the half-tribe of Manasseh on the other side Jordan, where this prophet dwelt; but why he is called the Tishbite is not easy…
And the word of the Lord came to him,.... The word of prophecy, as the Targum; this shows that by word, in the former verse, he means the word of the Lord by him: saying; as follows.
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…
Adam Clarke14
The linguist of this set. Expect Hebrew and Greek word study, oriental custom, and geography — and an Arminian reading of grace and free will where Gill or Henry would read election. Note one real divergence: Clarke denied the eternal sonship of Christ, a position most of the tradition rejects, so read him closely on the person of Christ.
Why this voice is here: Where you want to know what a word actually says, Clarke is the one who will tell you — with the caveat above on Christ’s sonship.
Elijah the Tishbite - The history of this great man is introduced very abruptly; his origin is enveloped in perfect obscurity. He is here said to be a Tishbite. Tishbeh, says Calmet, is a city beyond Jordan, in the tribe of Gad, and in the land of Gilead. Who…
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…
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, Kg1 17:24 (note).
Keil & Delitzsch6
The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.
Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.
Elijah the Tishbite is introduced without the formula "The word of the Lord came to ...," with which the appearance of the prophets is generally announced, proclaiming to king Ahab in the name of the Lord the punitive miracle of a drought that will last for…
After the announcement of this judgment, Elijah had to hide himself, by the command of God, until the period of punishment came to an end, not so much that he might be safe from the wrath and pursuit of Ahab and Jezebel, as to preclude all earnest entreaties…
After some time this brook dried up for want of rain. Then the Lord directed His servant to go to the Sidonian Zarephath, and to live with a widow whom He had commanded to provide for him. ימים מקּץ does not mean post annum, for ימים merely derives this…
Jamieson, Fausset & Brown4
The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.
Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.
the word of the Lord came unto him, saying, Get thee hence, and turn thee eastward, &c.--At first the king may have spurned the prediction as the utterance of a vain enthusiast; but when he found the drought did last and increase in severity, he sought…
the ravens brought him bread--The idea of such unclean and voracious birds being employed to feed the prophet has appeared to many so strange that they have labored to make out the Orebim, which in our version has been rendered "ravens," to be as the word is…
HE IS SENT TO A WIDOW OF ZAREPHATH. (Kg1 17:8-16) the word of the Lord came to him--Zarephath, Sarepta, now Surafend, whither he was directed to go, was far away on the western coast of Palestine, about nine miles south of Sidon, and within the dominions of…
World English Bible — Public domain