1 Kings 17:20

KJV

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?

KJV (with Strong's)

And he cried {H7121} unto the LORD {H3068}, and said {H559}, O LORD {H3068} my God {H430}, hast thou also brought evil {H7489} upon the widow {H490} with whom I sojourn {H1481}, by slaying {H4191} her son {H1121}?

Complete Jewish Bible

Then he cried out to ADONAI: "ADONAI my God! Have you brought also this misery on the widow I'm staying with by killing her son?"

Berean Standard Bible

Then he cried out to the LORD, “O LORD my God, have You also brought tragedy on this widow who has opened her home to me, by causing her son to die?”

American Standard Version

And he cried unto Jehovah, and said, O Jehovah my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?

Commentary

### SUMMARY
1 Kings 17:20 captures the raw and deeply human cry of the prophet Elijah to the LORD following the sudden, devastating death of the son of the widow who had been faithfully sustaining him. His impassioned question, "O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?", reveals his profound distress, confusion, and sense of theological wrestling at this calamity befalling a household that had shown extraordinary hospitality and faith in the midst of a severe famine. This desperate intercession, born out of empathy and a deep understanding of God's character, sets the immediate stage for one of the most remarkable miracles in the Old Testament, demonstrating God's sovereign power over life and death and His responsiveness to fervent, authentic prayer.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within the narrative of Elijah's early prophetic ministry, immediately following his dramatic prophecy of drought in [1 Kings 17:1](/1_kings/17-1 "1 Kings 17:1 - Elijah Predicts Drought"). After being miraculously fed by ravens at the brook Cherith, which subsequently dried up, God directs Elijah to Zarephath, a town outside Israel's borders, where a destitute Phoenician widow is appointed to sustain him. The miraculous, unending provision of [meal and oil](/1_kings/17-16 "1 Kings 17:16 - The Widow's Unfailing Supply") through Elijah's presence establishes God's faithfulness even in extreme scarcity. The sudden and inexplicable death of the widow's only son, her sole heir and future hope, shatters this period of divine provision and tests the faith of both the widow and Elijah. His anguished cry in this verse directly precedes the son's miraculous resurrection in [1 Kings 17:21-24](/1_kings/17-21-24 "1 Kings 17:21-24 - The Resurrection of the Widow's Son"), which serves as a profound demonstration of God's life-giving power and a powerful validation of Elijah's prophetic ministry.
* **Historical & Cultural Context:** The setting of Zarephath in Sidon, a Phoenician city, is highly significant. It underscores God's sovereignty extending beyond Israel's geographical and religious boundaries, demonstrating His compassion for Gentiles even during a period of severe judgment on Israel. In ancient Near Eastern cultures, a son was far more than a child; he was the family's heir, provider, and the assurance of continuity, legacy, and care in old age. For a widow, the loss of her only son was an absolute catastrophe, rendering her utterly vulnerable, without social or economic support, and facing a desolate future. The prevalent belief in this era often attributed illness and death directly to divine judgment for specific sins, which explains the widow's initial, poignant accusation against Elijah in [1 Kings 17:18](/1_kings/17-18 "1 Kings 17:18 - The Widow's Accusation"), "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?" Elijah’s cry, therefore, is not merely a personal expression of grief but a profound wrestling with the perceived implications of God's action within this deeply held cultural and theological framework.
* **Key Themes:** This verse powerfully contributes to several overarching themes within [1 Kings](/1_kings/1 "The Book of 1 Kings") and the broader biblical narrative. It highlights the **humanity of the prophet**, portraying Elijah, despite his extraordinary faith and power, grappling with suffering, questioning divine providence, and experiencing deep empathy for others. It underscores **God's sovereignty amidst suffering**, revealing the tension between divine control and the experience of calamity, and challenging simplistic explanations for pain. The prophet's immediate and fervent turn to prayer emphasizes the **power of intercessory prayer** as the primary means through which God's power is invoked and manifested in human crises. Furthermore, the incident serves as a significant foreshadowing of the theme of **resurrection and God's ultimate power over life and death**, a foundational biblical truth that culminates in the New Testament. The narrative also reinforces the enduring theme of **divine provision and faithfulness**, even when circumstances appear to contradict previous promises, as God had pledged to sustain both the widow and Elijah.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Cried (Hebrew, _qârâʼ'_):** From H7121, a primitive root meaning "to call out to," or "cry (unto)." This verb denotes a loud, urgent cry, often of distress, anguish, or an appeal for help. It is frequently used in the Old Testament to describe the cry of the oppressed or those in desperate need calling out to God (e.g., [Exodus 14:10](/exodus/14-10 "Exodus 14:10 - Israel Cries Out to the LORD")). Elijah's use of _qârâʼ_ here is not a polite request but a vehement, impassioned plea born of deep emotional turmoil and a profound sense of perceived injustice. It signifies the intensity of his prayer and his immediate turning to God in crisis.
* **Evil (Hebrew, _râʻaʻ'_):** From H7489, a primitive root meaning "to make (or be) good for nothing, i.e. bad (physically, socially or morally)," or "afflict," "do harm," "hurt." While _râʻaʻ_ can indeed mean moral evil, in this context, it refers to calamity, disaster, misfortune, or affliction. Elijah is not accusing God of sin but of bringing a devastating, calamitous event upon an innocent party. This word captures the profound distress and suffering caused by the son's death, which Elijah perceives as a "bad thing" or a "disaster" that God has allowed or brought about. It highlights the human struggle to reconcile God's goodness with the experience of suffering.
* **Sojourn (Hebrew, _gûwr'_):** From H1481, a primitive root meaning "to turn aside from the road (for a lodging or any other purpose), i.e. sojourn (as a guest)," or "dwell," "remain," "be stranger." This verb emphasizes Elijah's status as a guest, a sojourner, a temporary resident in the widow's house. This adds a layer of ethical and covenantal concern to his plea: God's prophet, a guest, has seemingly brought calamity upon his host. It implies a perceived violation of the sacred bond of hospitality and a potential stain on God's reputation, prompting Elijah's desperate question.

#### Verse Breakdown
* **"And he cried unto the LORD":** This opening phrase immediately establishes the nature of Elijah's response to the tragedy. Rather than succumbing to despair, rebuking the widow, or attempting a human solution, he turns directly and vociferously to God. This highlights his unwavering faith and his understanding that only God holds the power to intervene in such a dire situation. His cry is an act of desperate, yet trusting, intercession, demonstrating where his ultimate hope lies.
* **"and said, O LORD my God":** Elijah addresses God with profound intimacy and personal relationship ("my God"), even in his moment of questioning and anguish. This form of address reflects a deep, established connection and trust, allowing him the spiritual freedom to voice his raw emotions and confusion directly to the One he serves. It underscores the authenticity of his prayer, where even doubt, struggle, and perceived injustice are brought before the divine.
* **"hast thou also brought evil upon the widow with whom I sojourn":** This is the core of Elijah's anguished question, a direct challenge to God's providence. The inclusion of "also" suggests a connection to the broader drought and famine, implying that this new calamity is an extension of God's judgment, now inexplicably falling upon an innocent, hospitable Gentile. His primary concern is not for himself, but for the vulnerable widow who had faithfully hosted him. He wrestles with the apparent injustice of suffering befalling one who had shown such extraordinary hospitality and faith, especially in association with God's prophet.
* **"by slaying her son?":** This final clause explicitly states the devastating nature of the "evil" – the death of the widow's only son. It is a direct and blunt articulation of the calamity, not an accusation of moral wrongdoing by God, but of God's direct involvement in a calamitous event. This question encapsulates the profound theological problem of suffering, particularly when it strikes the innocent or those who have demonstrated faithfulness, forcing Elijah to confront the mysterious ways of divine action.

#### Literary Devices
The verse is rich in **Pathos**, evoking deep sympathy for both the grieving widow and the anguished prophet. Elijah's raw, emotional cry and direct questioning of God ("O LORD my God, hast thou also brought evil...?") powerfully convey his distress, bewilderment, and profound empathy for the suffering. The use of a **Rhetorical Question** ("hast thou also brought evil...?") is central to the verse; it is not asked for information but to express Elijah's profound wrestling with God's mysterious ways and the apparent injustice of the situation. This rhetorical device underscores the tension between God's sovereignty and human suffering. The entire scene is an act of **Intercession**, where Elijah stands in the gap, pleading on behalf of another, demonstrating the power and necessity of fervent prayer in the face of seemingly insurmountable tragedy. There is also an element of **Dramatic Irony**, as the reader, knowing the broader narrative of God's redemptive plan, understands that God's ultimate purpose is not to bring evil but to demonstrate His power to restore life, thereby validating Elijah's prophetic ministry and bringing glory to Himself.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Elijah's desperate cry in [1 Kings 17:20](/1_kings/17-20 "1 Kings 17:20 - Elijah's Cry for the Widow's Son") resonates deeply with the biblical understanding of God's sovereignty over life and death, the nature of suffering, and the transformative power of intercessory prayer. It challenges simplistic notions of divine retribution, as the widow's suffering appears undeserved, prompting even a prophet of God to question the divine action. This moment reveals that even the most faithful servants of God can wrestle with profound theological questions when faced with inexplicable pain and loss. Yet, Elijah's immediate turn to the LORD, even with his honest questions, underscores the foundational truth that God is the ultimate source of help and the only one capable of reversing such a calamity. This incident powerfully foreshadows God's ultimate victory over death and His profound compassion for the suffering.

* [James 5:17-18](/james/5-17-18 "James 5:17-18 - The Prayer of a Righteous Person"): This New Testament passage highlights Elijah's humanity and the effectiveness of his fervent prayer, stating, "Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit." This verse implicitly points to the power of his prayer in [1 Kings 17](/1_kings/17 "1 Kings 17 - Elijah and the Widow of Zarephath"), including the resurrection of the widow's son.
* [Deuteronomy 32:39](/deuteronomy/32-39 "Deuteronomy 32:39 - God Kills and Makes Alive"): Moses' song declares, "See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand." This verse affirms God's absolute sovereignty over life and death, providing the theological backdrop for Elijah's desperate plea and God's subsequent miraculous intervention.
* [Job 1:21](/job/1-21 "Job 1:21 - Job's Lament and Submission"): After losing everything, Job declares, "Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD." This verse provides a parallel example of a righteous person grappling with profound, inexplicable suffering and acknowledging God's ultimate sovereignty even in loss.

### REFLECTION AND APPLICATION
Elijah's raw and honest cry in [1 Kings 17:20](/1_kings/17-20 "1 Kings 17:20 - Elijah's Cry for the Widow's Son") offers profound comfort and guidance for believers navigating the complexities of suffering and loss. It validates the human experience of grief, confusion, and even questioning God's actions when faced with inexplicable calamity. We learn that it is not a sign of weak faith to bring our deepest pain, our "why" questions, and our raw emotions directly to God in prayer. He is big enough to handle our struggles, our doubts, and our accusations, inviting us into a deeper, more authentic relationship. This passage encourages us to be transparent in our spiritual walk, to lament openly, and to trust that even when God's ways are mysterious and painful, His ultimate purposes are good and redemptive. Furthermore, it powerfully demonstrates the transformative potential of intercessory prayer. Elijah's desperate plea was not a passive resignation but an active, fervent engagement with God that ultimately paved the way for a miraculous reversal of death, reminding us that our persistent, faith-filled prayers can be catalysts for divine intervention, demonstrating God's compassion and power in seemingly impossible circumstances.

#### Questions for Reflection
* **How does Elijah's raw honesty in prayer challenge your own approach to prayer during times of distress or confusion?**
* **What does this passage teach us about God's sovereignty in the face of human suffering, particularly when the suffering seems undeserved?**
* **In what ways can you emulate Elijah's persistent and fervent intercession for others who are experiencing loss or calamity?**

### FAQ

**Why did the widow's son die in the first place? Was it God's judgment?**

Answer: The text itself does not explicitly state the cause of the son's death as a direct judgment for sin, though the widow herself implies this in [1 Kings 17:18](/1_kings/17-18 "1 Kings 17:18 - The Widow's Accusation"), asking if Elijah came "to call my sin to remembrance, and to slay my son?" This reflects a common ancient Near Eastern belief that illness and death were direct consequences of divine displeasure. However, the narrative seems to present the death not as a punitive act, but as a catalyst for a greater demonstration of God's power over death and a validation of Elijah's prophetic ministry. It becomes an opportunity for God to display His life-giving power and compassion, proving that He is the true God who "kills and makes alive" ([Deuteronomy 32:39](/deuteronomy/32-39 "Deuteronomy 32:39 - God Kills and Makes Alive")). It highlights that even in seemingly tragic events, God can work for His glory and for the good of His people, revealing deeper truths about His character and power.

**Why did Elijah question God so directly and seemingly accuse Him of bringing "evil"?**

Answer: Elijah's question, "hast thou also brought evil upon the widow... by slaying her son?", is an expression of profound distress, confusion, and a wrestling with the apparent injustice of the situation. The Hebrew word for "evil" (רָעָה, _ra'ah_) here refers to calamity or disaster, not moral wickedness. Elijah is not accusing God of sin, but of orchestrating or allowing a devastating affliction upon an innocent party, especially one who had shown such hospitality to God's prophet. His directness demonstrates the intimacy of his relationship with God, allowing him to voice his raw emotions and theological struggles. It teaches us that God is big enough to handle our honest questions and even our lamentations in times of suffering, and that authentic prayer can include wrestling with divine providence without diminishing faith.

### CHRIST-CENTERED FULFILLMENT
Elijah's desperate intercession and the subsequent miraculous resurrection of the widow's son in [1 Kings 17](/1_kings/17 "1 Kings 17 - Elijah and the Widow of Zarephath") powerfully prefigure the person and redemptive work of Jesus Christ. Elijah, a man of like passions and a servant of God, cried out to God for a life to be restored, and God responded through His prophet. This Old Testament miracle foreshadows Jesus, the ultimate "man of sorrows" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - A Man of Sorrows")), who not only empathized deeply with human suffering but possessed inherent, divine power over death itself. While Elijah had to cry out to God for the power to restore life, Jesus commanded life back into existence by His own authority, as seen in His raising of [Jairus's daughter](/mark/5-41 "Mark 5:41 - Jesus Raises Jairus's Daughter"), the [widow of Nain's son](/luke/7-14 "Luke 7:14 - Jesus Raises the Widow of Nain's Son"), and most profoundly, [Lazarus](/john/11-43 "John 11:43 - Jesus Raises Lazarus"). Jesus is the resurrection and the life ([John 11:25](/john/11-25 "John 11:25 - Jesus, the Resurrection and the Life")), the one who conquered death not by temporary restoration, but by His own glorious, eternal resurrection, offering eternal life and victory over the grave to all who believe ([Romans 6:9-10](/romans/6-9-10 "Romans 6:9-10 - Christ's Resurrection and Eternal Life")). Thus, Elijah's miracle points forward to the ultimate Lamb of God who takes away the sin of the world and defeats death forever, ushering in a new creation where "death shall be no more" ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Death or Mourning")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 21:22

And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

James 5:15

And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

James 5:18

And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

Genesis 18:23

¶ And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

Genesis 18:25

That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

1 Kings 18:36

And it came to pass at [the time of] the offering of the [evening] sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou [art] God in Israel, and [that] I [am] thy servant, and [that] I have done all these things at thy word.

1 Kings 18:37

Hear me, O LORD, hear me, that this people may know that thou [art] the LORD God, and [that] thou hast turned their heart back again.