1 Kings 17:23

Translation
King James Version
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.
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KJV (with Strong's)
And Elijah H452 took H3947 the child H3206, and brought him down H3381 out of the chamber H5944 into the house H1004, and delivered H5414 him unto his mother H517: and Elijah H452 said H559, See H7200, thy son H1121 liveth H2416.
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Complete Jewish Bible
Eliyahu took the child, brought him down from the upstairs room into the house and gave him to his mother; and Eliyahu said, "See? Your son is alive."
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Berean Standard Bible
Then Elijah took the child, brought him down from the upper room into the house, and gave him to his mother. “Look, your son is alive,” Elijah declared.
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American Standard Version
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.
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World English Bible Messianic
Elijah 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.”
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Geneva Bible (1599)
And Eliiah tooke the childe, and brought him downe out of the chamber into the house, and deliuered him vnto his mother, and Eliiah sayd, Behold, thy sonne liueth.
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Young's Literal Translation
And Elijah taketh the lad, and bringeth him down from the upper chamber of the house, and giveth him to his mother, and Elijah saith, `See, thy son liveth!'
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See also
2 Kings 4:362 Kings 4:37Acts 9:41Luke 7:15Hebrews 11:35
See on the biblical-era map
City Plan: Jerusalem in the Time of Solomon
City Plan: Jerusalem in the Time of Solomon View full PDF
Elijah, Ahab, and the Drought
Elijah, Ahab, and the Drought View full PDF

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In the KJVVerse 9,341 of 31,102

Study This Verse

SUMMARY

1 Kings 17:23 marks the triumphant culmination of God's miraculous intervention through Elijah, as the prophet restores the miraculously resurrected son to his grieving mother, the widow of Zarephath. This verse serves as the profound climax of a divine act, powerfully confirming the truth of God's word spoken through His prophet and demonstrating His sovereign power over life and death, bringing unparalleled joy and restoration in a time of deep sorrow and despair.

CONTEXT

  • Literary Context: This verse concludes a dramatic and pivotal narrative arc within 1 Kings 17. The chapter begins with Elijah announcing a severe drought, then details his miraculous sustenance by ravens, and subsequently by the widow of Zarephath, whose flour and oil miraculously did not fail, sustaining them through the famine (1 Kings 17:16). The immediate narrative leading to verse 23 is the sudden illness and death of the widow's only son, which she, in her grief, attributes to Elijah's presence bringing her sins to remembrance (1 Kings 17:18). Elijah's compassionate and decisive response involves taking the dead child to his upper chamber, crying out to the Lord in earnest prayer, and stretching himself upon the boy three times, pleading for his life to return (1 Kings 17:21). God hears Elijah's fervent prayer, restoring the child's life, which culminates in the joyous scene described in this verse, where Elijah brings the living child back to his mother, fulfilling God's promise and demonstrating His power.
  • Historical & Cultural Context: The events of 1 Kings 17 unfold during a period of intense spiritual apostasy in the northern kingdom of Israel under the reign of King Ahab and Queen Jezebel. This royal couple aggressively promoted the worship of Baal and Asherah, leading the nation away from Yahweh. The severe drought, announced by Elijah, was a direct divine judgment against this idolatry, specifically demonstrating Yahweh's supremacy over Baal, who was supposedly the god of rain and fertility. The setting in Zarephath, a Phoenician town located outside traditional Israelite territory, underscores God's universal sovereignty and His compassion extending even to Gentiles who, like the widow, demonstrate faith. For a widow in ancient Near Eastern society, the loss of her only son meant not only profound emotional grief but also the loss of her sole means of support, her future security, and the continuation of her family line, making the resurrection an act of immense practical, social, and emotional restoration.
  • Key Themes: The narrative of 1 Kings 17:23 powerfully contributes to several overarching themes in the book of Kings and the broader Old Testament. It highlights God's sovereign power over death, presenting one of the earliest explicit accounts of resurrection in the Bible, demonstrating His ability to reverse the natural order and bring life from the grave. This miracle underscores the efficacy of earnest prayer, showing that God responds to the desperate cries of His faithful servants, particularly when interceding for others in dire circumstances, as vividly seen in Elijah's fervent plea in 1 Kings 17:21. Furthermore, this miracle serves as a profound divine validation of the prophet Elijah, confirming that he is indeed a true messenger of Yahweh and that "the word of the LORD in [his] mouth is truth" (1 Kings 17:24). Finally, it beautifully illustrates God's profound compassion and restorative grace, not only validating Elijah's ministry but also alleviating the deep grief of the suffering widow and restoring her hope and joy.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • child (Hebrew, yeled', H3206): Derived from the root meaning "to be born," this term refers to "something born, i.e. a lad or offspring; boy, child, fruit, son, young man (one)." In this context, it emphasizes the tender age and vulnerability of the one who died, highlighting the extraordinary nature of God's power in restoring life to one so young. The miracle is magnified by the fact that it is a "child" whose life is returned.
  • delivered (Hebrew, nâthan', H5414): This primitive root verb means "to give," used with a wide latitude of application, including "to put, make, bestow, bring forth, commit, deliver (up), grant, lay, place, render, restore, send out, set." Here, it signifies Elijah's act of returning or handing over the living child to his mother. It conveys the completion of the divine act of restoration, emphasizing the giving back of what was lost and the re-establishment of the family unit.
  • liveth (Hebrew, chay', H2416): Derived from the root "to live," this word signifies a state of being "alive," "living," or "quick." It is an unambiguous declaration that the child, who was undeniably dead, has been brought back to a state of complete vitality and existence. This emphasizes that the event was a true resurrection, a reversal of death, not merely a recovery from severe illness or a misdiagnosis.

Verse Breakdown

  • "And Elijah took the child": This phrase emphasizes Elijah's direct, personal, and compassionate involvement in the culmination of the miracle. Having brought the child to God in fervent prayer and witnessed the divine response, he now physically takes hold of the living result of that prayer, acting as God's instrument in the final step of restoration.
  • "and brought him down out of the chamber into the house": This describes the physical transition from the private, upper chamber—a space of intense prayer and divine intervention where the miracle of resurrection occurred—to the more public and communal space of the main house. This movement symbolizes the bringing of God's private, miraculous work into the realm of human experience and witness, making the miracle manifest and undeniable to the mother.
  • "and delivered him unto his mother": This is the emotional and narrative climax of the verse and the entire account. The act of "delivering" the child back to his mother signifies the complete and tangible restoration of what was lost. It is an act of profound compassion and divine grace, reversing the agony of death and restoring the widow's joy, hope, and future security, fulfilling her deepest longing.
  • "and Elijah said, See, thy son liveth": This is Elijah's declarative statement, confirming the miracle with absolute certainty. The imperative "See" (Hebrew, râʼâh') is an invitation for the mother to observe and acknowledge the undeniable reality of her son's restored life. This declaration serves to validate the miracle, affirm God's power, and prepare the way for the widow's profound confession of faith in the following verse, recognizing the truth of God's word through His prophet.

Literary Devices

The narrative of 1 Kings 17:23 is rich with literary artistry, enhancing its theological impact. It functions as the Climax of the resurrection narrative, providing the moment of resolution and triumph after the tension of the child's death and Elijah's fervent prayer. The scene employs Dramatic Irony as the reader is aware the child is alive even before Elijah presents him to the mother, building anticipation for her reaction. There is a powerful Contrast between the despair of death (the dead child taken to the chamber) and the overwhelming joy of life (the living child returned to his mother), amplifying the miraculous nature of the event. The preceding act of Elijah stretching himself upon the child three times (1 Kings 17:21), followed by this restoration, can be seen as a Symbolic Act, representing the prophet's deep identification with the dead and his earnest intercession, which ultimately leads to a new beginning. Furthermore, the entire account serves as profound Foreshadowing, pointing to future instances of resurrection in biblical history, most notably the resurrection power inherent in Jesus Christ.

THEOLOGICAL AND THEMATIC CONNECTIONS

This pivotal moment in 1 Kings 17:23 profoundly illustrates God's absolute sovereignty over life and death, demonstrating that His power transcends natural limitations and human despair. It underscores the efficacy of fervent, intercessory prayer and God's readiness to respond to the cries of His faithful servants. The miracle serves not only as a testament to God's compassion for the suffering but also as an undeniable validation of Elijah's prophetic ministry, confirming that the word of the Lord spoken through him is indeed truth. This divine intervention establishes a powerful precedent for God's ability to bring life out of seemingly hopeless situations, affirming His faithfulness to those who trust in Him and revealing His character as the Giver and Restorer of life.

REFLECTION AND APPLICATION

The resurrection of the widow's son in 1 Kings 17:23 offers enduring lessons for believers today, serving as a powerful reminder that God is capable of bringing life out of the most seemingly hopeless situations, even death itself. This narrative encourages us to cultivate a deep, persistent prayer life, knowing that our earnest intercession for others, especially in desperate circumstances, is heard and answered by a compassionate God who delights in showing His power. Just as the widow's faith was confirmed and deepened by this extraordinary miracle, we too can find our trust in God strengthened by His demonstrated power and faithfulness in our own lives, whether through dramatic interventions or through His quiet, consistent provision. This account calls us to look beyond our immediate circumstances and remember that our God is the God of resurrection, capable of restoring what is lost, breathing life into what seems dead, and offering hope where despair once reigned. It challenges us to surrender our "dead" situations to Him, believing in His limitless capacity for renewal.

Questions for Reflection

  • How does this account challenge our understanding of God's power over seemingly impossible situations in our own lives today?
  • What does Elijah's persistent and compassionate prayer teach us about the nature and importance of intercession for others?
  • In what areas of your life or the lives of those you know do you need to see God's "resurrection" power at work, bringing life and restoration?
  • How does the widow's response to this miracle (in the following verse, 1 Kings 17:24) inform our own response to God's faithfulness and miraculous interventions?

FAQ

Was this the first resurrection recorded in the Bible?

Answer: Yes, the raising of the widow's son by Elijah in 1 Kings 17 is generally considered the first explicit and detailed account of a person being brought back to life after having died. While there are instances of God preserving life or healing miraculously before this, this is the first clear case of a reversal of death itself. This miracle is profoundly significant because it demonstrates God's unique power over life and death, setting a precedent for future resurrections in both the Old and New Testaments, culminating in the resurrection of Jesus Christ.

Why did Elijah stretch himself on the child three times?

Answer: The Bible does not explicitly state the precise reason for Elijah stretching himself on the child three times (1 Kings 17:21). However, biblical commentators offer several possibilities. It could be a symbolic act of intense identification with the dead child, a prophetic action intended to transfer divine life or power, or a demonstration of the prophet's earnestness, persistence, and deep spiritual travail in prayer before God. The number three often carries significance in the Bible, sometimes indicating completeness, emphasis, or divine action (e.g., Jesus rising on the third day). Regardless of the specific interpretation, it underscores the deliberate and powerful nature of Elijah's intercession before God for the child's life.

What is the significance of the widow's response in the next verse (1 Kings 17:24)?

Answer: In 1 Kings 17:24, the widow declares, "Now by this I know that thou art a man of God, and that the word of the LORD in thy mouth is truth." This confession is profoundly significant because it marks a complete transformation in her understanding and faith. Her initial accusation in 1 Kings 17:18 questioned Elijah's presence and, by extension, God's justice or her own sinfulness. Her declaration in verse 24 signifies a shift from doubt and despair to unwavering faith and full recognition of God's truth and the authenticity of His messenger. The resurrection of her son served as undeniable proof, validating Elijah's prophetic authority and confirming the veracity of God's word to a nation steeped in idolatry. It demonstrates that true miracles lead to a deeper understanding and affirmation of God's character and His faithful servants.

CHRIST-CENTERED FULFILLMENT

While Elijah's miracle in 1 Kings 17:23 is a powerful demonstration of God's life-giving power through His prophet, it ultimately points forward to the greater and ultimate power of Jesus Christ. Elijah, a servant of God, acted as an instrument, borrowing divine power to restore life to one individual temporarily. Jesus, however, is the very source of life, inherently possessing and wielding power over death. He declares, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" (John 11:25). Just as Elijah brought the son down from the chamber, Jesus called Lazarus forth from the tomb with a mere command (John 11:43) and raised the son of the widow of Nain with a touch and a word (Luke 7:14), demonstrating His inherent, not borrowed, authority over death. The resurrection in Zarephath was a temporary restoration to mortal life, but Christ offers eternal life, and His own glorious resurrection from the dead (Romans 6:4) guarantees the future resurrection of all who believe in Him unto everlasting life (John 5:28-29). Thus, Elijah's miracle is a glorious foreshadowing of the ultimate victory over death achieved by the Lamb of God, who truly brings life from the grave for all eternity.

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Commentary on 1 Kings 17 verses 17–24

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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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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