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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.
God sends Elijah to a city of [Gentile] people in order to change his hardness into mercy. He who had given him power over rain and dew did not want to withdraw by force what he had granted him. He wanted, nevertheless, to help the world which was tormented by starvation, but only with the consent of his servant. That is why he sends to the big city of Zarephath Elijah, who had stayed hidden to that time in the valley of Cherith, so that he may see with his own eyes the distress of its inhabitants, even though they had given no cause for that suffering, as they had not participated in the rebellion of Ahab. And even if they did not observe the law of Moses, they did not ridicule it, because they did not know it.
After this, Elijah was commanded to set out for Zarephath of the Sidonians, in order that he might be fed there by a widow. Thus, the Lord spoke to him, “Go to Zarephath of the Sidonians: I have commanded a widow there to feed you.” How and by whom did God command the widow, since there was almost no other prophet at that time except blessed Elijah, with whom God spoke quite plainly? Although the sons of some of the prophets lived at that time, they feared the persecution of Jezebel so much that they could scarcely escape even when hidden. “I have commanded a widow,” said the Lord. How does the Lord command, except by inspiring what is good through his grace within a soul? Thus, God speaks within every person who performs a good work, and for this reason no one should glory in himself but in the Lord. Were there not many widows in Judea at that time? Why was it that no Jewish widow merited to offer food to blessed Elijah, and he was sent to a Gentile woman to be fed? That widow to whom the prophet was sent typified the church, just as the ravens that ministered to Elijah prefigured the Gentiles. Thus, Elijah came to the widow because Christ was to come to the church.
After this, Elijah was commanded to set out for Zarephath of the Sidonians, in order that he might be fed there by a widow. Thus, the Lord spoke to him, “Go to Zarephath of the Sidonians: I have commanded a widow there to feed you.” How and by whom did God command the widow, since there was almost no other prophet at that time except blessed Elijah, with whom God spoke quite plainly? Although the sons of some of the prophets lived at that time, they feared the persecution of Jezebel so much that they could scarcely escape even when hidden. “I have commanded a widow,” said the Lord. How does the Lord command, except by inspiring what is good through his grace within a soul? Thus, God speaks within every person who performs a good work, and for this reason no one should glory in himself but in the Lord. Were there not many widows in Judea at that time? Why was it that no Jewish widow merited to offer food to blessed Elijah, and he was sent to a Gentile woman to be fed? That widow to whom the prophet was sent typified the church, just as the ravens that ministered to Elijah prefigured the Gentiles. Thus, Elijah came to the widow because Christ was to come to the church. - "Sermon 124.2"
Sarephta of the Sidonians: That is, a city of the Sidonians.
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SUMMARY
This verse marks a pivotal moment in Elijah's prophetic journey, as God sovereignly redirects him from the dried-up Brook Cherith to Zarephath, a town within the territory of Sidon. It profoundly reveals God's meticulous and unconventional provision for His prophet during a severe famine, demonstrating His absolute ability to command even the most unlikely individuals—a destitute widow in a foreign, pagan land—to fulfill His divine purposes of sustenance and care, thereby showcasing His boundless power, universal sovereignty, and often surprising methods.
CONTEXT
Literary Context: This divine directive immediately follows the miraculous provision at the Brook Cherith, where Elijah was sustained by ravens and water, a period of hidden, isolated dependence on God. The command to "Arise, get thee to Zarephath" signifies a crucial transition from passive reception of provision to active obedience in a new, challenging environment. The broader narrative in 1 Kings 17 establishes God's direct and active intervention in Elijah's life, from his bold prophecy of drought in 1 Kings 17:1 to his miraculous feeding by ravens in 1 Kings 17:6. The redirection to Zarephath sets the stage for God's further miraculous demonstrations of provision through the multiplying flour and oil, and His power over death through the raising of the widow's son, further solidifying Yahweh's supremacy over Baal and His compassionate care for both prophet and the vulnerable.
Historical & Cultural Context: The severe famine gripping Israel was a direct divine judgment against King Ahab and Queen Jezebel's pervasive idolatry, particularly their zealous promotion of Baal worship, the Canaanite storm and fertility god. Zarephath was located in Phoenicia, a region closely associated with Jezebel's homeland of Sidon. For Elijah, a zealous prophet of Yahweh, to be sent to a pagan land ruled by the very forces he opposed was a profound test of faith and a powerful statement about Yahweh's universal sovereignty, extending even over foreign territories and their inhabitants. Widows in ancient Near Eastern societies were often among the most vulnerable, lacking male protection and economic security, making God's choice of a destitute widow as a provider even more striking and counter-cultural, highlighting His concern for the marginalized and His ability to work through the seemingly powerless.
Key Themes: The overarching theme is Divine Providence, showcasing God's active, detailed, and often unconventional involvement in sustaining His servants against all odds. This verse also highlights Obedience and Trust, as Elijah's immediate response to such an unusual and challenging command underscores the necessity of unwavering faith in God's unconventional methods and His specific instructions, even when they defy human logic. Furthermore, it powerfully illustrates God's Universal Sovereignty, demonstrating that His power and care extend beyond the geographical and religious boundaries of Israel, reaching even into a pagan land that was the epicenter of Baal worship. Lastly, it subtly introduces the theme of God's Compassion for the Vulnerable, as the divine provision for Elijah simultaneously brings miraculous sustenance to a destitute widow and her son, echoing the broader biblical concern for the marginalized found in passages like Deuteronomy 10:18 and Psalm 68:5.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs profound Irony, as God chooses a destitute widow in a pagan land, a symbol of vulnerability and dependence, to sustain His prophet, thus defying conventional expectations of provision. This highlights God's ability to work through the weak and unexpected to demonstrate His strength and sovereignty. There is also clear Divine Command, emphasizing God's direct, authoritative, and non-negotiable instruction to Elijah, which serves as a profound test of faith and obedience to an unconventional directive. The phrase "behold, I have commanded" functions as a powerful Divine Assurance, providing Elijah with confidence in the seemingly impossible task by revealing God's prior orchestration. The narrative structure, moving from the isolated Brook Cherith to the foreign town of Zarephath, also demonstrates Progression, showing God's continuous, adaptive, and increasingly public care for His servant, leading him to new revelations of divine power and universal reach.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates God's sovereign and unconventional providence, revealing His capacity to orchestrate sustenance through the most unlikely channels. It challenges human logic and trust in conventional resources, compelling believers to rely solely on God's word and command, even when the means seem impossible. The divine choice of a vulnerable widow in a pagan land underscores God's universal reach and His compassion for the marginalized, demonstrating that His plans often involve mutual blessing—the prophet is sustained, and the widow's household experiences a miracle. This act of provision is not merely physical but also serves to validate Elijah's prophetic ministry and Yahweh's supremacy over Baal, even in the heart of Baal's territory, showcasing His power to provide where false gods cannot.
REFLECTION AND APPLICATION
1 Kings 17:9 serves as a powerful testament to God's unwavering faithfulness and ingenious provision, even in the direst circumstances. It calls us to cultivate a radical trust in God's ability to meet our needs, not necessarily according to our expectations or through conventional means, but always according to His perfect and often surprising plan. When faced with our own "dried-up brooks"—moments of scarcity, uncertainty, or seemingly insurmountable challenges—this verse encourages us to listen for God's specific commands, however counter-intuitive or uncomfortable they may seem. Our obedience, even when the path is unclear, becomes the conduit for God's miraculous intervention and revelation. It reminds us that God often uses the weak, the overlooked, and the unexpected to display His glory, challenging us to look beyond human limitations and embrace His boundless creativity in provision and purpose. It compels us to ask: Are we truly open to God's unconventional methods, or do we limit Him by our own understanding of what is possible?
Questions for Reflection
FAQ
Why did God send Elijah to Zarephath, a town outside Israel and in a pagan land?
Answer: God sent Elijah to Zarephath for several profound reasons, primarily demonstrating His universal sovereignty. Yahweh's power was not confined to Israel but extended even to the heartland of Baal worship in Phoenicia, directly challenging the false god's perceived dominion over weather and fertility. This move served as a powerful rebuke to King Ahab and Queen Jezebel, showing that while their own land suffered under divine judgment due to their idolatry, God could sustain His prophet even among their pagan kin. Furthermore, it highlighted God's unconventional methods of provision, using a vulnerable widow to underscore His ability to work through the weak and unexpected to display His strength. Finally, it allowed for the miraculous provision of flour and oil and the raising of the widow's son, further validating Elijah's prophetic ministry and Yahweh's supremacy over Baal, as the widow herself acknowledges in 1 Kings 17:24.
What is the significance of God "commanding" a widow to sustain Elijah?
Answer: The word "commanded" (Hebrew, tsâvâh) indicates a divine decree or authoritative ordination, not a mere suggestion or hope. This signifies God's absolute control and pre-arrangement of circumstances. It implies that the widow's willingness to provide, despite her own dire poverty and the logical impossibility of such an act, was divinely influenced or part of God's sovereign plan. This highlights God's power to move human hearts and orchestrate events to fulfill His purposes, even through seemingly impossible means, as detailed in Proverbs 21:1, which states that "The king's heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes." It underscores that God's resources are not limited by human limitations or conventional wisdom, and He often chooses the most unlikely vessels to demonstrate His glory and provide for His people.
CHRIST-CENTERED FULFILLMENT
The narrative of Elijah's provision at Zarephath, particularly God's command to a destitute widow in a foreign land, profoundly foreshadows the person and work of Jesus Christ. Just as God provided for His prophet through an unexpected, vulnerable source, so too did God choose a humble, unexpected path for the salvation of humanity—the incarnation of His Son, Jesus, born in obscurity and ministering primarily to the marginalized. Jesus himself referenced this event in Luke 4:25-26, highlighting God's sovereign choice to extend grace beyond Israel's borders, a theme central to the New Covenant and the global mission of the church. Christ is the ultimate fulfillment of divine provision; He is the Bread of Life who spiritually sustains us, and His sacrifice on the cross, the ultimate act of self-giving, provides for our deepest need, eternal life (John 3:16). Moreover, just as the widow's meager resources were supernaturally multiplied, Christ's boundless grace and power are more than sufficient to meet every need, transforming scarcity into abundance and death into life, as demonstrated in His feeding of the multitudes (Matthew 14:13-21) and His triumph over the grave, offering resurrection life to all who believe (John 11:25-26). In Christ, God's unconventional provision reaches its zenith, offering spiritual sustenance and eternal hope to all who trust in Him, regardless of their background or perceived unworthiness.