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Commentary on 1 Kings 17 verses 8–16
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, but God's care of his people, and kindness to them, never slacken, never fail, but are still the same, are still continued and drawn out to those that know him, Psa 36:10. When the brook was dried up Jordan was not; why did not God send him thither? Surely because he would show that he has a variety of ways to provide for his people and is not tied to any one. God will now provide for him where he shall have some company and opportunity of usefulness, and not be, as he had been, buried alive. Observe,
I. The place he is sent to, to Zarephath, or Sarepta, a city of Sidon, out of the borders of the land of Israel, Kg1 17:9. Our Saviour takes notice of this as an early and ancient indication of the favour of God designed for the poor Gentiles, in the fulness of time, Luk 4:25, Luk 4:26. Many widows were in Israel in the days of Elias, and some, it is likely, that would have bidden him welcome to their houses; yet he is sent to honour and bless with his presence a city of Sidon, a Gentile city, and so becomes (says Dr. Lightfoot) the first prophet of the Gentiles. Israel had corrupted themselves with the idolatries of the nations and become worse than they; justly therefore is the casting off of them the riches of the world. Elijah was hated and driven out by his countrymen; therefore, lo, he turns to the Gentiles, as the apostles were afterwards ordered to do, Act 18:6. But why to a city of Sidon? Perhaps because the worship of Baal, which was now the crying sin of Israel, came lately thence with Jezebel, who was a Sidonian (Kg1 16:31); therefore thither he shall go, that thence may be fetched the destroyer of that idolatry, "Even out of Sidon have I called my prophet, my reformer." Jezebel was Elijah's greatest enemy; yet, to show her the impotency of her malice, God will find a hiding-place for him even in her country. Christ never went among the Gentiles except once into the coast of Sidon, Mat 15:21.
II. The person that is appointed to entertain him, not one of the rich merchants or great men, of Sidon, not such a one as Obadiah, that was governor of Ahab's house and fed the prophets; but a poor widow woman, destitute and desolate, is commanded (that is, is made both able and willing) to sustain him. It is God's way, and it is his glory, to make use of the weak and foolish things of the world and put honour upon them. He is, in a special manner, the widows' God, and feeds them, and therefore they must study what they shall render to him.
III. The provision made for him there. Providence brought the widow woman to meet him very opportunely at the gate of the city (Kg1 17:10), and, by what is here related of what passed between Elijah and her, we find,
1.Her case and character; and it appears, (1.) That she was very poor and necessitous. She had nothing to live upon but a handful of meal and a little oil, needy at the best, and now, by the general scarcity, reduced to the last extremity. When she has eaten the little she has, for aught she yet sees, she must die for want, she and her son, Kg1 17:12. She had no fuel but the sticks she gathered in the streets, and, having no servant, she must gather them herself (Kg1 17:10), being thus more in a condition to receive alms than give entertainment. To her Elijah was sent, that he might still live upon Providence as much as he did when the ravens fed him. It was in compassion to the low estate of his handmaiden that God sent the prophet to her, not to beg of her, but to board with her, and he would pay well for his table. (2.) That she was very humble and industrious. He found her gathering sticks, and preparing to bake her own bread, Kg1 17:10, Kg1 17:12. Her mind was brought to her condition, and she complained not of the hardship she was brought to, nor quarrelled with the divine Providence for withholding rain, but accommodated herself to it as well as she could. Such as are of this temper in a day of trouble are best prepared for honour and relief from God. (3.) That she was very charitable and generous. When this stranger desired her to go and fetch him some water to drink, she readily went, at the first word, Kg1 17:10, Kg1 17:11. She objected not to the present scarcity of it, nor asked him what he would give her for a draught of water (for now it was worth money), nor hinted that he was a stranger, an Israelite, with whom perhaps the Sidonians cared not for having any dealings, any more than the Samaritans, Joh 4:9. She did not excuse herself on account of her weakness through famine, or the urgency of her own affairs, did not tell him she had something else to do than to go on his errands, but left off gathering the sticks for herself to fetch water for him, which perhaps she did the more willingly, being moved with the gravity of his aspect. We should be ready to do any office of kindness even to strangers; if we have not wherewith to give to the distressed, we must be the more ready to work for them. A cup of cold water, though it cost us no more than the labour of fetching, shall in no wise lose its reward. (4.) That she had a great confidence in the word of God. It was a great trial for her faith and obedience when, having gold the prophet how low her stock of meal and oil was and that she had but just enough for herself and her son, he bade her make a cake for him, and make his first, and then prepare for herself and her son. If we consider, it will appear as great a trial as could be in so small a matter. "Let the children first be served" (might she have said); "charity begins at home. I cannot be expected to give, having but little, and not knowing, when that is gone, where to obtain more." She had much more reason than Nabal to ask, "Shall I take my meat and my oil and give it to one that I know not whence he is?" Elijah, it is true, made mention of the God of Israel (Kg1 17:14), but what was that to a Sidonian? Or if she had a veneration for the name Jehovah, and valued the God of Israel as the true God, yet what assurance had she that this stranger was his prophet or had any warrant to speak in his name? It was easy for a hungry vagrant to impose upon her. But she gets over all these objections, and obeys the precept in dependence upon the promise: She went and did according to the saying of Elijah, Kg1 17:15. O woman! great was thy faith; one has not found the like, no, not in Israel: all things considered, it exceeded that of the widow who, when she had but two mites, cast them into the treasury. She took the prophet's word, that she should not lose by it, but it should be repaid with interest. Those that can venture upon the promise of God will make no difficulty of exposing and emptying themselves in his service, by giving him his dues out of a little and giving him his part first. Those that deal with God must deal upon trust; seek first his kingdom, and then other things shall be added. By the law, the first-fruits were God's, the tithe was taken out first, and the heave-offering of their dough was first offered, Num 15:20, Num 15:21. But surely the increase of this widow's faith, to such a degree as to enable her thus to deny herself and to depend upon the divine promise, was as great a miracle in the kingdom of grace as the increase of her oil was in the kingdom of providence. Happy are those who can thus, against hope, believe and obey in hope.
2.The care God took of her guest: The barrel of meal wasted not, nor did the cruse of oil fail, but still as they took from them more was added to them by the divine power, Kg1 17:16. Never did corn or olive so increase in the growing (says bishop Hall) as these did in the using; but the multiplying of the seed sown (Co2 9:10) in the common course of providence is an instance of the power and goodness of God not to be overlooked because common. The meal and the oil multiplied, not in the hoarding, but in the spending; for there is that scattereth and yet increaseth. When God blesses a little, it will go a great way, even beyond expectation; as, on the contrary, though there be abundance, if he blow upon it, it comes to little, Hag 1:9; Hag 2:16. (1.) This was a maintenance for the prophet. Still miracles shall be his daily bread. Hitherto he had been fed with bread and flesh, now he was fed with bread and oil, which they used as we do butter. Manna was both, for the taste of it was as the taste of fresh oil, Num 11:8. This Elijah was thankful for, though he had been used to flesh twice a day and now had none at all. Those that cannot live without flesh, once a day at least, because they have been used to it, could not have boarded contentedly with Elijah, no, not to live upon a miracle. (2.) It was a maintenance for the poor widow and her son, and a recompence to her for entertaining the prophet. There is nothing lost by being kind to God's people and ministers; she that received a prophet had a prophet's reward; she gave him house-room, and he repaid her with food for her household. Christ has promised to those who open their doors to him that he will come in to them, and sup with them, and they with him, Rev 3:20. Like Elijah here, he brings to those who bid him welcome, not only his own entertainment, but theirs too. See how the reward answered the service. She generously made one cake for the prophet, and was repaid with many for herself and her son. When Abraham offers his only son to God he is told he shall be the father of multitudes. What is laid out in piety or charity is let out to the best interest, upon the best securities. One poor meal's meat this poor widow gave the prophet, and, in recompence of it, she and her son did eat many days (Kg1 17:15), above two years, in a time of general scarcity; and to have their food from God's special favour, and to eat it in such good company as Elijah's, made it more than doubly sweet. It is promised to those that trust in God that they shall not be ashamed in the evil time, but in the days of famine they shall be satisfied, Psa 37:19.
When Elijah reached the gate of Zarephath, he met a woman and immediately realized, through the Holy Spirit, that she was the widow about whom God had talked to him. She was there and looked at him. It seems to me that Elijah had asked his Lord whether she was the one, as he was afraid that his severity would be weakened if he began to make inquiries about the widows of Zarephath. And, at the same time, the woman had received the order to feed the prophet through revelation, dream or another means. This is, in fact, what the words of God to Elijah indicate: “I have commanded a widow there to feed you.”When he found her barefoot and dressed in rags in the act of gathering some wood, wasted by starvation and made miserably thin, he had the impression of seeing a burned stick, and he himself was ashamed of asking her for bread so that he first asked her for water. Later he added the request of bread. He knew for sure that a jug of flour would not have been lacking thanks to the promise of his Lord.
Let us further see where blessed Elijah found that widow, dearly beloved. She had gone out to get water and to pick up sticks of wood. Let us now consider what the water and the wood signify. We know that both are very pleasing and necessary for the church, as it is written: “He is like a tree planted near running water.” In the wood is shown the mystery of the cross, in the water the sacrament of baptism. Therefore, she had gone out to gather two sticks of wood, for thus she replied to blessed Elijah when he asked her for food: “As the Lord lives, I have nothing but a handful of meal and a little oil in a cruse; and behold, I am going out to gather two sticks that I may make food for me and my son … and we will eat it and die.” The widow typified the church, as I said above; the widow’s son prefigured the Christian people. Thus, when Elijah came, the widow went out to gather two sticks of wood. Notice, brothers, that she did not say three or four, nor only one stick; but she wanted to gather two sticks. She was gathering two sticks of wood because she received Christ in the type of Elijah; she wanted to pick up those two pieces because she desired to recognize the mystery of the cross. Truly, the cross of our Lord and Savior was prepared from two pieces of wood, and so that widow was gathering two sticks because the church would believe in him who hung on two pieces of wood. For this reason that widow said, “I am gathering two sticks that I may make food for me and my son, and we will eat it and die.” It is true, beloved; no one will merit to believe in Christ crucified unless he dies to this world. For if a person wishes to eat the body of Christ worthily, he must die to the past and live for the future.
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SUMMARY
In 1 Kings 17:11, the prophet Elijah, operating under divine directive during a devastating famine, presents an extraordinary and deeply challenging request to the impoverished widow of Zarephath. Having just sought water, he now intensifies his plea, asking for "a morsel of bread" from a woman who, as the preceding narrative reveals, is on the precipice of starvation, preparing what she believes will be her final meal for herself and her son. This audacious demand serves as a pivotal test of faith, setting the stage for a miraculous demonstration of God's sovereign provision and the transformative power of radical obedience in the face of human impossibility.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in 1 Kings 17:11 masterfully employs several literary devices to amplify its dramatic and theological impact. Juxtaposition is central, starkly contrasting Elijah's audacious request for food with the widow's extreme poverty and stated despair. This sharp opposition immediately highlights the miraculous nature of the subsequent divine provision. There is also a powerful element of Irony, as the mighty prophet of God, who has just been miraculously sustained by ravens, now seeks sustenance from a destitute Gentile widow. This reversal of expected roles underscores God's unconventional methods and His profound ability to work through the weak and marginalized. Furthermore, the request itself functions as a profound Test, not only of the widow's faith but also of the reader's understanding of divine power versus human limitations. The narrative implicitly uses Foreshadowing, as Elijah's seemingly impossible demand hints at the extraordinary, supernatural provision that God is about to unleash, transforming scarcity into an enduring abundance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elijah's audacious request in 1 Kings 17:11 serves as a profound theological statement on the nature of God and His interaction with humanity. It powerfully reveals that God often calls His people to step into faith precisely at the point of their greatest perceived lack, demonstrating that His power is made perfect in weakness. This narrative is not about human self-sufficiency or the power of positive thinking, but about divine sufficiency and the boundless resources of the Almighty. The "morsel of bread" represents a sacrificial act of obedience, where giving from scarcity becomes the open door for supernatural provision. It teaches that true faith trusts God's economy over human logic, recognizing that what seems impossible or illogical to us is merely an opportunity for God to display His glory and faithfulness. This narrative challenges believers to consider what "last morsel" God might be asking them to surrender, not to deplete them, but to initiate a flow of divine blessing that transcends natural limitations.
REFLECTION AND APPLICATION
The timeless story of the widow of Zarephath and Elijah's audacious request in 1 Kings 17:11 offers a profound challenge to our contemporary understanding of resources, faith, and obedience. In a world that frequently prioritizes accumulation, self-reliance, and the pursuit of security through material possessions, this narrative calls us to consider the radical, counter-cultural act of giving from our perceived lack. It compels us to re-evaluate our definition of "enough" and to trust that God's economy operates on principles far beyond our natural comprehension. When confronted with seemingly insurmountable challenges, overwhelming needs, or limited resources, this story prompts us to ask whether God might be inviting us into a deeper level of trust, where our "morsel"—our small, sacrificial offering—becomes the catalyst for His miraculous and abundant provision. It is a powerful and enduring reminder that true security and flourishing are found not in what we possess, but in the boundless faithfulness and limitless power of God.
Questions for Reflection
FAQ
Why did Elijah ask for bread when he knew the widow was starving?
Answer: Elijah's request was not born of ignorance or cruelty, but was a divinely orchestrated test of faith and a catalyst for a profound miracle. God often calls for faith that transcends human logic and comfort to demonstrate His power and trustworthiness. By asking for the "morsel of bread," Elijah was inviting the widow to participate actively in God's plan, to trust His word delivered through His prophet over her dire circumstances and the grim reality of famine. This act of giving from her absolute last was the necessary step for God to unleash His supernatural provision, proving that He is able to supply all needs, even when human resources are utterly exhausted. It was a test of her willingness to obey and trust, which ultimately led to her and her son's sustained survival throughout the famine, as detailed in 1 Kings 17:13-16.
What is the significance of Elijah specifying "in thine hand"?
Answer: The phrase "in thine hand" emphasizes the personal, immediate, and tangible nature of Elijah's request. It wasn't merely a request for bread to appear, or for someone else to bring it, but for her to personally deliver it. This specific detail underscores the individual act of obedience and sacrifice required from the widow. It made her a direct, active participant in the unfolding divine drama, transforming her from a passive recipient of charity into an active agent of faith. This personal involvement heightened the test and, consequently, the impact of the miraculous provision that followed, making her act of faith a concrete and visible demonstration of trust in God's word, as seen in her subsequent obedience in 1 Kings 17:15.
CHRIST-CENTERED FULFILLMENT
The narrative of Elijah and the widow of Zarephath, particularly Elijah's audacious request for a "morsel of bread," finds profound Christ-centered fulfillment and foreshadowing. Just as Elijah, God's prophet, asked for what little the widow had to demonstrate divine provision and test her faith, so too does Jesus, the ultimate Prophet and Son of God, often call for sacrificial giving and faith in scarcity. We see this echoed powerfully in the feeding of the five thousand, where Jesus takes a boy's meager lunch of "five barley loaves and two small fish" (John 6:9) and miraculously multiplies it to feed a multitude, with "twelve baskets full of fragments" remaining (John 6:13). This demonstrates that God's economy operates not on human abundance, but on divine multiplication of what is faithfully offered, however small. Ultimately, Jesus Himself is the "bread of life" (John 6:35), who offered His very life—His "morsel"—as the ultimate, perfect sacrifice on the cross, providing spiritual sustenance for all who believe, ensuring that those who come to Him "shall never hunger" (John 6:35). The widow's faith, though a Gentile, powerfully foreshadows the universal scope of God's grace, extended to all nations through Christ's redemptive work, fulfilling the promise of a table prepared in the wilderness of human need and spiritual famine.