TRV
Translation
King James Version
¶ And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.
Complete Jewish Bible
A while later, the son of the woman whose house it was fell ill; his illness grew increasingly serious until his breathing stopped.
Berean Standard Bible
Later, the son of the woman who owned the house became ill, and his sickness grew worse and worse, until no breath remained in him.
American Standard Version
And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.
World English Bible Messianic
After these things, the son of the woman, the mistress of the house, fell sick; and his sickness was so severe, that there was no breath left in him.
Geneva Bible (1599)
And after these things, the sonne of the wife of the house fell sicke, and his sicknesse was so sore, that there was no breath left in him.
Young's Literal Translation
And it cometh to pass, after these things, the son of the woman, mistress of the house, hath been sick, and his sickness is very severe till that no breath hath been left in him.
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Commentary on 1 Kings 17 verses 17–24
17 ¶ And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.
18 And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?
19 And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed.
20 And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?
21 And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child's soul come into him again.
22 And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived.
23 And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth.
24 And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.
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 appears he was her only son, the comfort of her widowed estate. He was fed miraculously, and yet that did not secure him from sickness and death. Your fathers did eat manna, and are dead, but there is bread of which a man may eat and not die, which was given for the life of the world, Joh 6:49, Joh 6:50. The affliction was to this widow as a thorn in the flesh, lest she should be lifted up above measure with the favours that were done her and the honours that were put upon her. 1. She was nurse to a great prophet, was employed to sustain him, and had strong reason to think the Lord would do her good; yet now she loses her child. Note, We must not think it strange if we meet with very sharp afflictions, even when we are in the way of duty, and of eminent service to God. 2. She was herself nursed by miracle, and kept a good house without charge or care, by a distinguishing blessing from heaven; and in the midst of all this satisfaction she was thus afflicted. Note, When we have the clearest manifestations of God's favour and good-will towards us, even then we must prepare for the rebukes of Providence. Our mountain never stands so strong but it may be moved, and therefore, in this world, we must always rejoice with trembling.
II. Her pathetic complaint to the prophet of this affliction. It should seem, the child died suddenly, else she would have applied to Elijah, while he was sick, for the cure of him; but being dead, dead in her bosom, she expostulates with the prophet upon it, rather to give vent to her sorrow than in any hope of relief, Kg1 17:18. 1. She expresses herself passionately: What have I to do with thee, O thou man of God? How calmly had she spoken of her own and her child's death when she expected to die for want (Kg1 17:12) - that we may eat, and die! Yet now that her child dies, and not so miserably as by famine, she is extremely disturbed at it. We may speak lightly of an affliction at a distance, but when it toucheth us we are troubled, Job 4:5. Then she spoke deliberately, now in haste; the death of her child was now a surprise to her, and it is hard to keep our spirits composed when troubles come upon us suddenly and unexpectedly, and in the midst of our peace and prosperity. She calls him a man of God, and yet quarrels with him as if he had occasioned the death of her child, and is ready to which she had never seen him, forgetting past mercies and miracles: "What have I done against thee?" (so some understand it), "Wherein have I offended thee, or been wanting in my duty? Show me wherefore thou contendest with me." 2. Yet she expresses herself penitently: "Hast thou come to call my sin to thy remembrance, as the cause of the affliction, and so to call it to my remembrance, as the effect of the affliction?" Perhaps she knew of Elijah's intercession against Israel, and, being conscious to herself of sin, perhaps her former worshipping of Baal the god of the Sidonians, she apprehends he had made intercession against her. Note, (1.) When God removes our comforts from use he remembers our sins against us, perhaps the iniquities of our youth, though long since past, Job 13:26. Our sins are the death of our children. (2.) When God thus remembers our sins against us he designs thereby to make us remember them against ourselves and repent of them.
III. The prophet's address to God upon this occasion. He gave no answer to her expostulation, but brought it to God, and laid the case before him, not knowing what to say to it himself. He took the dead child from the mother's bosom to his own bed, Kg1 17:19. Probably he had taken a particular kindness to the child, and found the affliction his own more than by sympathy. He retired to his chamber, and, 1. He humbly reasons with God concerning the death of the child, Kg1 17:20. He sees death striking by commission from God: Thou hast brought this evil for is there any evil of this kind in the city, in the family, and the Lord has not done it? He pleads the greatness of the affliction to the poor mother: "It is evil upon the widow; thou art the widow's God, and dost not usually bring evil upon widows; it is affliction added to the afflicted." He pleads his own concern: "It is the widow with whom I sojourn; wilt thou, that art my God, bring evil upon one of the best of my benefactors? I shall be reflected upon, and others will be afraid of entertaining me, if I bring death into the house where I come." 2. He earnestly begs of God to restore the child to life again, Kg1 17:21. We do not read before this of any that were raised to life; yet Elijah, by a divine impulse, prays for the resurrection of this child, which yet will not warrant us to do the like. David expected not, by fasting and prayer, to bring his child back to life (Sa2 12:23), but Elijah had a power to work miracles, which David had not. He stretched himself upon the child, to affect himself with the case and to show how much he was affected with it and how desirous he was of the restoration of the child - he would if he could put life into him by his own breath and warmth; also to give a sign of what God would do by his power, and what he does by his grace, in raising dead souls to a spiritual life; the Holy Ghost comes upon them, overshadows them, and puts life into them. He is very particular in his prayer: I pray thee let this child's soul come into him again, which plainly supposes the existence of the soul in a state of separation from the body, and consequently its immortality, which Grotius thinks God designed by this miracle to give intimation and evidence of, for the encouragement of his suffering people.
IV. The resurrection of the child, and the great satisfaction it gave to the mother: the child revived, Kg1 17:22. See the power of prayer and the power of him that hears prayer, who kills and makes alive. Elijah brought him to his mother, who, we may suppose, could scarcely believe her own eyes, and therefore Elijah assures her it is her own: "It is thy son that liveth; see it is thy own, and not another," Kg1 17:23. The good woman hereupon cries out, Now I know that thou art a man of God; though she knew it before, by the increase of her meal, yet the death of her child she took so unkindly that she began to question it (a good man surely would not serve her so); but now she was abundantly satisfied that he had both the power and goodness of a man of God, and will never doubt of it again, but give up herself to the direction of his word and the worship of the God of Israel. Thus the death of the child (like that of Lazarus, Joh 11:4) was for the glory of God and the honour of his prophet.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–24. Public domain.
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Ephrem the SyrianAD 373
ON THE FIRST BOOK OF KINGS 17:2
Observe carefully the tears of that woman, and see her humility in her grief, because she does not at all blame the judgment of God or rise against the prophet. In the humility of her intellect, she recognizes that that sentence struck her because of her guilt, and she says to the prophet, “You have come to me to bring my sin to remembrance.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Following a period of miraculous provision where the flour and oil in the widow of Zarephath's jar did not fail, a sudden and devastating crisis struck her household: her only son fell gravely ill. The severity of his condition escalated rapidly, culminating in his death, a stark reality conveyed by the unequivocal statement that "there was no breath left in him." This profound tragedy, immediately after a divine blessing, set the stage for an even greater demonstration of God's power and sovereignty over life and death, challenging the faith of the widow and preparing for a pivotal moment in Elijah's prophetic ministry.
CONTEXT
Literary Context: This verse marks an abrupt and dramatic shift in the narrative of 1 Kings 17. Immediately preceding this crisis, the prophet Elijah had been miraculously sustained by God, first by ravens (1 Kings 17:2-7), and then by being sent to the widow of Zarephath. Verses 1 Kings 17:8-16 detail the extraordinary provision of God, where the widow's small amount of flour and oil miraculously did not run out, sustaining her, her son, and Elijah during a severe drought. The sudden illness and death of the son in verse 17, therefore, comes as a profound shock, juxtaposing divine blessing with acute suffering and setting the stage for an even more profound display of God's power over life itself. It serves as a narrative pivot, moving from sustenance to resurrection, intensifying the stakes and preparing for a climactic demonstration of Yahweh's unique authority.
Historical & Cultural Context: The events unfold in Zarephath, a town in Sidonian territory, specifically under the rule of King Ethbaal, father of Jezebel, who was a staunch worshiper of Baal. This setting is significant because Elijah, the prophet of Yahweh, is ministering outside the traditional boundaries of Israel, demonstrating God's sovereignty and compassion extending even to Gentiles. The severe drought, prophesied by Elijah in 1 Kings 17:1, was a divine judgment against Baal worship, as Baal was believed to be the god of rain and fertility. In this culture, the death of a male heir was catastrophic for a widow, as it meant the loss of her future support, lineage, and social standing. Her son was her only hope for security and continuation of her family line in a society without social safety nets, making his death an absolute and devastating personal tragedy that left her utterly vulnerable.
Key Themes: The sudden death of the widow's son powerfully underscores several key themes within 1 Kings 17 and the broader narrative of the book. Firstly, it highlights Divine Sovereignty Over Life and Death, asserting God's ultimate authority even in the most dire circumstances, contrasting sharply with the impotence of Baal, who could not even bring rain, let alone life. Secondly, it presents a profound Testing of Faith, particularly for the widow who had just witnessed God's miraculous provision; this new crisis forces her to confront deeper questions about God's presence and purpose, echoing the trials faced by figures like Job (Job 1:21). Thirdly, the event serves as a Preparation for God's Glory, as this seemingly tragic turn of events is divinely orchestrated to reveal Yahweh's power through Elijah in a way that will solidify his prophetic authority and demonstrate God's compassion. Finally, it emphasizes the Severity of the Crisis, with the phrase "no breath left in him" leaving no ambiguity about the son's death, thereby amplifying the magnitude of the miracle that is about to unfold and setting a high bar for divine intervention.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to heighten its impact and underscore its theological significance. Juxtaposition is prominently featured, contrasting the recent, ongoing miracle of unfailing provision (1 Kings 17:8-16) with the sudden, devastating reality of death. This stark opposition underscores the unpredictable nature of life, the depth of human vulnerability, and the sovereignty of God over both blessing and suffering. Pathos is powerfully evoked, as the reader is made to feel the profound sorrow and despair of the widow, whose last hope and means of support has been taken from her, intensifying the emotional weight of the narrative. The precise and unambiguous declaration, "there was no breath left in him," functions as Foreshadowing, signaling that a truly monumental divine act will be required to resolve this crisis, hinting at the miracle of resurrection to come. Furthermore, the narrative uses Dramatic Irony, as the reader, aware of Elijah's prophetic power and God's overarching plan, anticipates a divine response, even as the characters within the story are gripped by despair and hopelessness, creating narrative tension.
THEOLOGICAL AND THEMATIC CONNECTIONS
The death of the widow's son in Zarephath serves as a profound theological statement on God's absolute sovereignty, not only over natural phenomena like drought and provision but ultimately over life and death itself. This tragic event, occurring immediately after a period of divine blessing, challenges the simplistic notion that God's favor always equates to an absence of suffering. Instead, it reveals that God sometimes permits trials, even devastating ones, to deepen faith, reveal His glory in unprecedented ways, and demonstrate His power to transcend human limitations, including death. It underscores that God's purposes are often far grander than immediate comfort, preparing the way for a demonstration of His life-giving power through His chosen prophet, Elijah, and ultimately pointing to the greater resurrection power of Christ.
REFLECTION AND APPLICATION
The narrative of the widow's son falling sick and dying, even after experiencing God's miraculous provision, offers a sobering yet profoundly hopeful lesson for believers. It reminds us that God's blessings do not exempt us from the realities of a fallen world, including sickness, loss, and death. Moments of profound crisis, even those that follow periods of divine favor, are not necessarily indicators of God's displeasure or absence. Instead, they can be divinely appointed opportunities for God to reveal a deeper, more powerful dimension of His character and sovereignty than we have yet witnessed. This passage encourages us to cultivate a faith that trusts God not only in the provision of daily bread but also in the face of insurmountable loss, believing that He holds ultimate control over life and death and can bring life even from the grave. It challenges us to look beyond immediate circumstances to discern God's larger, redemptive purposes, knowing that He is capable of intervening in the most desperate situations to display His glory and compassion, drawing us into a deeper, more resilient dependence on Him.
Questions for Reflection
FAQ
Why did the son die after God had just provided for the family through a miracle?
Answer: The son's death was not a punishment or a sign of God's abandonment, but rather a crucial part of God's divine plan to demonstrate His ultimate power and solidify Elijah's prophetic authority. Having already shown His power over nature (drought) and provision (unfailing flour and oil), God now intended to reveal His sovereignty over life and death itself. This profound tragedy served to deepen the widow's faith, move her to a place of desperate dependence on God through His prophet, and ultimately set the stage for one of the most remarkable miracles in the Old Testament: a resurrection. It also underscored God's compassion and willingness to work miracles even for those outside the covenant people of Israel, as seen in God's directive to Elijah in 1 Kings 17:9.
Does "no breath left in him" definitively mean death, or just severe illness?
Answer: The phrase "no breath left in him" unequivocally signifies death. The Hebrew word neshamah (נְשָׁמָה), translated as "breath," refers to the "breath of life" or "spirit," which in biblical thought is the animating principle that distinguishes a living being from a dead one. Its complete absence means the cessation of life, as when God "breathed into his nostrils the breath of life" to make Adam a living being in Genesis 2:7. This clear declaration of death is vital to the narrative, as it establishes the absolute direness of the situation and the magnitude of the miracle that follows. It ensures that the subsequent act of revival is understood as a true resurrection from death, not merely a recovery from a severe illness or a state of unconsciousness.
CHRIST-CENTERED FULFILLMENT
The tragic death of the widow's son in Zarephath, and his subsequent miraculous resurrection through Elijah, serves as a powerful Old Testament foreshadowing of Christ's ultimate victory over death and His role as the giver of life. Elijah, as God's prophet, was an instrument of divine power, bringing life back to a lifeless body. This prefigures Jesus, who is not merely an instrument but the very source of life itself, embodying the divine authority over death. Jesus declared, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" (John 11:25). Just as Elijah restored the widow's son, Jesus compassionately raised the widow of Nain's son (Luke 7:11-17) and Jairus's daughter (Mark 5:35-43), demonstrating His intrinsic authority over death. The temporary restoration of life in the Old Testament points to Christ's eternal life-giving power, not just for physical bodies, but for the spiritual dead, offering new life to all who believe. The "breath of life" that departed the Zarephath boy finds its ultimate and permanent fulfillment in the Spirit of Christ, who gives life to our mortal bodies and promises resurrection to eternal life (Romans 8:11).