TRV
Translation
King James Version
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.
Complete Jewish Bible
He stretched himself out on the child three times and cried out to ADONAI: "ADONAI my God, please! Let this child's soul come back into him!"
Berean Standard Bible
Then he stretched himself out over the child three times and cried out to the LORD, “O LORD my God, please let this boy’s life return to him!”
American Standard Version
And he stretched himself upon the child three times, and cried unto Jehovah, and said, O Jehovah my God, I pray thee, let this child’s soul come into him again.
World English Bible Messianic
He stretched himself on the child three times, and cried to the LORD, and said, “LORD my God, please let this child’s soul come into him again.”
Geneva Bible (1599)
And he stretched himselfe vpon the childe three times, and called vnto the Lord, and saide, O Lord my God, I pray thee, let this childes soule come into him againe.
Young's Literal Translation
And he stretcheth himself out on the lad three times, and calleth unto Jehovah, and saith, `O Jehovah my God, let turn back, I pray Thee, the soul of this lad into his midst;'
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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
“He stretched himself on the child three times and cried out to the Lord, ‘O Lord my God, let this child’s life come into him again.’ ” These words contain many symbols. [The Scripture] shows us immediately that through the invocation of the three names a human being will come back to life. If he kills the ancient Adam with the help of the Messiah in the holy baptism. The divine Paul says, “If we have died with the Messiah, we believe that we will also live with him.” And what follows agrees precisely with this meaning: “He stretched himself on the child,” because in this life, which he will give us after we are dead to that ancient Adam, “he will transform the body of our humiliation that it may be conformed to the body of his glory.” And here you can also see a symbol of the triple descent of the Son of God to the dead: the first symbol consists here in the fact that he was made flesh and included his infinite nature into the womb of the Virgin; the second, that he stretched his body on the wood and was crucified; the third, that whoever accepts death lies in the grave and goes down to Sheol, so that, in order to vivify humankind, God consented to stretch his majesty on our smallness. “O ineffable miracle,” which Isaiah calls “wonder,” “his Lord has come down to the man and has assumed the likeness of a slave.”
Augustine of HippoAD 430
SERMON 124.4
As we mentioned, that widow prefigured the church, and her son was a type of the Gentiles. The son of the widow lay dead because the son of the church, that is, the Gentiles, was dead because of many sins and offenses. At the prayer of Elijah, the widow's son was revived; at the coming of Christ, the church's son or the Christian people were brought back from the prison of death. Elijah bent down in prayer, and the widow's son was revived; Christ sank down in his passion, and the Christian people were brought back to life. Why blessed Elijah bent down three times to arouse the boy I believe that the understanding of your charity has grasped even before I say it. In the fact that he bowed three times is shown the mystery of the Trinity. Not only the Father without the Son, nor the Father and Son without the Holy Spirit, but the whole Trinity restored the widow's son or the Gentiles to life. Moreover, this is further demonstrated in the sacrament of baptism, for the old person is plunged in the water three times, in order that the new person may merit to rise.
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
This pivotal verse in 1 Kings 17:21 vividly portrays the prophet Elijah's fervent and desperate intercession for the deceased son of the widow of Zarephath. Through a unique physical act of stretching himself upon the child three times, coupled with an earnest cry to the LORD, Elijah appeals for the restoration of the boy's life, marking a profound moment where divine power triumphs over death, underscoring God's absolute sovereignty and responsiveness to His prophet's plea.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 1 Kings 17:21 employs several potent literary devices. Symbolism is evident in Elijah's act of stretching himself upon the child three times, which can be interpreted as a profound act of identification, empathy, and spiritual struggle. The number "three" often signifies completeness, divine action, or emphasis in biblical narratives, underscoring the thoroughness of Elijah's intercession and the definitive nature of God's response. This physical engagement also serves as a Dramatic Action, vividly portraying the intensity and desperation of the moment, heightening the tension before the miraculous outcome. Furthermore, the entire episode functions as Foreshadowing, setting a precedent for God's power over death and anticipating future resurrections in the biblical narrative, most notably by Elisha and supremely by Jesus Christ. There is also an implicit Contrast between the powerlessness of Baal, who cannot bring rain or life, and the life-giving power of Yahweh, demonstrated through this miracle, reinforcing the central theological conflict of the book of Kings.
THEOLOGICAL AND THEMATIC CONNECTIONS
The resurrection of the widow's son through Elijah's intercession is a profound theological statement on God's absolute sovereignty over life and death. It demonstrates that Yahweh alone possesses the power to give and restore life, directly countering the pagan fertility cults prevalent in Israel that attributed such power to false gods like Baal. This miracle also powerfully affirms the efficacy of earnest, faith-filled prayer, highlighting God's responsiveness to the cries of His faithful servants. It underscores divine compassion for human suffering, particularly for the vulnerable and bereaved, and solidifies Elijah's prophetic authority as a true messenger of the living God, whose words and actions are confirmed by divine power. This event is a foundational testament to God's active involvement in the world, intervening directly in the most desperate human circumstances.
REFLECTION AND APPLICATION
The account of Elijah raising the widow's son in 1 Kings 17:21 offers profound lessons for contemporary believers. It encourages us to cultivate a radical trust in God's omnipotence, recognizing that no situation, however dire or seemingly irreversible, is beyond His power to redeem or transform. Elijah's desperate and persistent prayer models for us a boldness in approaching God, even with seemingly impossible requests, reminding us that "with God all things are possible" (Matthew 19:26). Furthermore, Elijah's physical act of stretching himself over the child speaks to the importance of empathy and active compassion in our intercession for others, urging us to deeply identify with their pain and burdens. This narrative reassures us of God's unwavering faithfulness, even when faith is tested by profound loss and grief, demonstrating His willingness to intervene miraculously in the lives of those who call upon Him and trust in His sovereign will.
Questions for Reflection
FAQ
Was this the first resurrection in the Bible?
Answer: Yes, it is the first recorded instance of a human being raised from the dead in the biblical narrative. While there are instances of God preserving life or bringing people back from the brink of death, this is the first clear case of a person who had died being brought back to life. This miracle sets a precedent for later resurrections, including those performed by Elisha, and ultimately foreshadows the supreme resurrection of Jesus Christ.
Why did Elijah stretch himself upon the child three times?
Answer: The Bible does not explicitly state the reason for Elijah's specific physical action, but scholars offer several interpretations. It could symbolize a profound act of identification and empathy with the child's lifeless body, perhaps even a form of spiritual resuscitation. The number "three" often carries significance in biblical narratives, denoting completeness, intensity, or divine action (e.g., Jesus rising on the third day). It emphasizes the earnestness and thoroughness of Elijah's intercession, demonstrating his complete engagement in the prayer and his desperate reliance on God's power to restore life. It may also have been a prophetic act, a physical manifestation of his spiritual wrestling for the child's life, or even a symbolic transfer of life from the living prophet to the dead child, though the power ultimately came from God.
CHRIST-CENTERED FULFILLMENT
The miraculous resurrection of the widow's son by Elijah in 1 Kings 17:21 finds its ultimate and most profound fulfillment in Jesus Christ. While Elijah acted as God's instrument, a prophet through whom God's life-giving power flowed, Jesus is the very source of life, inherently possessing and bestowing it. He famously declared, "I am the resurrection and the life" (John 11:25), a claim no mere prophet could make. Elijah's powerful intercession foreshadows Christ's own compassionate acts of raising the dead, such as the widow of Nain's son (Luke 7:11-17) and Lazarus (John 11:38-44), demonstrating His inherent divine authority over death. Elijah's physical act of stretching himself upon the child, an act of profound identification with human suffering, points to Christ's ultimate identification with humanity through His incarnation and His atoning death, where He "bore our griefs and carried our sorrows" (Isaiah 53:4). Ultimately, the life restored by Elijah was temporary, a return to mortal existence, but the life offered by Christ through His own resurrection is eternal, conquering death once and for all and guaranteeing the future resurrection of believers (1 Corinthians 15:20-22). He is the ultimate intercessor, ever living to make intercession for us (Hebrews 7:25), bringing not just a temporary return to life, but eternal life to all who believe.