1 Kings 17:19
But Elijah said to her, "Give me your son." So he took him from her arms, carried him to the upper room where he was staying, and laid him on his own bed.
But Elijah said to her
The phrase begins with "But," indicating a contrast or a shift in the narrative. Elijah, the prophet of God, is responding to the widow's distress. The name "Elijah" means "My God is Yahweh," reflecting his role as a prophet who demonstrates God's power and presence. In the historical context, Elijah is a central figure during a time of spiritual decline in Israel, serving as a conduit for God's miraculous works.

Give me your son
This command is direct and authoritative, reflecting Elijah's confidence in God's power to intervene. The Hebrew root for "give" (נָתַן, natan) implies a transfer of trust and responsibility. By asking for the widow's son, Elijah is inviting her to place her faith in God's ability to restore life. This act of faith is significant, as it sets the stage for a miraculous demonstration of God's power.

So he took him from her arms
The imagery of Elijah taking the child from the mother's arms is poignant, symbolizing a transfer of care and hope. The act of taking the child signifies Elijah's willingness to bear the burden of the widow's grief and to act as an intermediary between her and God. This reflects the compassionate nature of God's prophets, who often serve as mediators of divine grace and intervention.

carried him to the upper room
The "upper room" is significant in biblical narratives as a place of prayer, reflection, and divine encounter. In ancient Near Eastern architecture, upper rooms were often used for private and sacred activities. This setting underscores the solemnity and spiritual significance of what is about to occur. Elijah's choice to bring the child to this space indicates his intention to seek God's presence and intervention.

where he was staying
This phrase highlights Elijah's temporary residence, emphasizing his status as a sojourner and a man of God who relies on divine provision. The transient nature of Elijah's stay reflects the broader theme of dependence on God, a recurring motif in the lives of the prophets. It also underscores the idea that God's presence and power are not confined to a single location but are accessible wherever His servants call upon Him.

and laid him on his own bed
By laying the child on his own bed, Elijah is creating a personal and intimate space for the miracle to unfold. The bed, a place of rest and vulnerability, becomes a symbol of faith and expectation. This act of laying the child down is a preparatory step for the prayer and miracle that will follow, demonstrating Elijah's faith in God's ability to bring life from death. The personal nature of this gesture reflects the deep compassion and commitment of Elijah to the widow and her son, as well as his unwavering trust in God's power to save.

Persons / Places / Events
1. Elijah
A prophet of God, known for his faithfulness and miraculous works. In this passage, he is staying with a widow in Zarephath during a time of famine.

2. The Widow of Zarephath
A Gentile woman who provides for Elijah during the famine. Her son falls ill and dies, prompting Elijah's intervention.

3. The Widow's Son
The child of the widow, whose illness and subsequent death become the focal point of Elijah's miraculous act of raising him back to life.

4. Upper Room
A private space in the widow's house where Elijah was staying. It becomes the setting for the miracle of resurrection.

5. Zarephath
A town in Sidon, outside of Israel, highlighting God's work beyond the borders of His chosen people.
Teaching Points
Faith in Action
Elijah's response to the widow's crisis demonstrates active faith. Believers are called to trust God and act in faith during difficult times.

God's Sovereignty
The miracle of resurrection underscores God's control over life and death, encouraging believers to trust in His ultimate authority.

Prayer's Power
Elijah's prayerful approach to the situation highlights the importance of earnest prayer in seeking God's intervention.

God's Care for All
The account of the widow of Zarephath illustrates God's compassion and provision for all people, regardless of their background.

Miracles as Testimonies
The resurrection of the widow's son serves as a testimony to God's power and faithfulness, encouraging believers to share their own testimonies of God's work in their lives.
Bible Study Questions
1. How does Elijah's response to the widow's crisis demonstrate his faith in God, and how can we apply this in our own lives when facing challenges?

2. In what ways does the account of the widow of Zarephath illustrate God's care for those outside of Israel, and how does this relate to the New Testament message of the Gospel?

3. How does Elijah's prayer in this passage serve as a model for our own prayer life, especially in times of crisis?

4. What does the miracle of the widow's son teach us about God's sovereignty, and how can this understanding impact our daily trust in Him?

5. How can we use the testimonies of God's work in our lives, similar to the miracle in this passage, to encourage and strengthen the faith of others?
Connections to Other Scriptures
1 Kings 17:21-22
Elijah's prayer and the subsequent resurrection of the widow's son demonstrate God's power over life and death.

Luke 4:25-26
Jesus references the widow of Zarephath, emphasizing God's care for Gentiles and His provision through Elijah.

James 5:17-18
Elijah is cited as a man of powerful prayer, reinforcing the importance of prayer in the life of believers.

Hebrews 11:35
The faith of women who received their dead back to life is celebrated, connecting to the widow's experience.
Second Preparation of ElijahE. De Pressense 1 Kings 17:7-24
Affliction and its FruitsJ. Urquhart 1 Kings 17:17-24
Germs of ThoughtHomilist1 Kings 17:17-24
Life from the DeadJ. Waite 1 Kings 17:17-24
Out of the DepthsF. S. Webster, M. A.1 Kings 17:17-24
Raising the Widow's SonThomas Cain.1 Kings 17:17-24
The Dead Made AliveL. A. Banks, D. D.1 Kings 17:17-24
The Test of the Home-LifeF. B. Meyer, M. A.1 Kings 17:17-24
The Sign of the Widow's SonJ.A. Macdonald 1 Kings 17:19-24
People
Ahab, Elijah, Zidon
Places
Cherith, Gilead, Jordan River, Sidon, Tishbe, Zarephath
Topics
Abiding, Abode, Arms, Bed, Bosom, Carried, Chamber, Laid, Layeth, Lifting, Lodged, Loft, Replied, Room, Stayed, Staying, Taketh, Upper
Dictionary of Bible Themes
1 Kings 17:19

     5126   arm
     5229   bed
     5340   house
     5553   stairways

1 Kings 17:8-24

     1416   miracles, nature of

1 Kings 17:13-24

     7773   prophets, role

1 Kings 17:17-23

     5658   boys

1 Kings 17:17-24

     5092   Elijah
     7758   preachers, call

1 Kings 17:19-22

     8612   prayer, and faith

Library
Elijah Standing Before the Lord
And Elijah the Tishbite ... said ... As the Lord God of Israel liveth, before whom I stand.--1 KINGS xvii. 1. This solemn and remarkable adjuration seems to have been habitual upon Elijah's lips in the great crises of his life. We never find it used by any but himself, and his scholar and successor, Elisha. Both of them employ it under similar circumstances, as if unveiling the very secret of their lives, the reason for their strength, and for their undaunted bearing and bold fronting of all antagonism.
Alexander Maclaren—Expositions of Holy Scripture

The Inexhaustible Barrel
Though, however, I make these few observations by way of preface, this is not the subject of this morning. I propose to take the case of the poor widow of Sarepta as an illustration of divine love, as it manifests itself to man; and I shall have three things for you to notice. First, the object of divine love; secondly, the singular methods of divine love; and, then, in the third place, the undying faithfulness of divine love--"The barrel of meal did not waste, neither did the cruse of oil fail,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Answered Prayer.
"And the Lord heard the voice of Elijah."--1 KINGS xvii. 22. Yes, and He will hear your voice if you are as much in earnest as he was! Why should not God hear the voice of William, or Robert, Sarah or Edith? He is no respecter of persons. Is it not written over the door of mercy, "Knock, and it shall be opened?" Aye, and the knocker is so low a child's hand may reach it. St. James tells us that Elijah was "a man of like passions." He was a human being like you and me, but he had faith in God.
Thomas Champness—Broken Bread

Answer to the Jewish Rabby's Letter.
WE Are now come to the letter of Mr. W's Jewish Rabby, whom Mr. W. calls his friend, and says his letter consists of calm and sedate reasoning, p. 55. I on the other hand can see no reason in it. But the reader than not need to rely upon my judgment. Therefore I will transcribe some parts of it, and then make some remarks. The argument of the letter is, that the story of Lazarus's being raised is an imposture; or else the Jews could not have been so wicked, as to be on that account provoked against
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

Whether it is Praiseworthy to Enter Religion Without Taking Counsel of Many, and Previously Deliberating for a Long Time?
Objection 1: It would not seem praiseworthy to enter religion without taking counsel of many, and previously deliberating for a long time. For it is written (1 Jn. 4:1): "Believe not every spirit, but try the spirits if they be of God." Now sometimes a man's purpose of entering religion is not of God, since it often comes to naught through his leaving the religious life; for it is written (Acts 5:38,39): "If this counsel or this work be of God, you cannot overthrow it." Therefore it would seem that
Saint Thomas Aquinas—Summa Theologica

Whether Divination by Drawing Lots is Unlawful?
Objection 1: It would seem that divination by drawing lots is not unlawful, because a gloss of Augustine on Ps. 30:16, "My lots are in Thy hands," says: "It is not wrong to cast lots, for it is a means of ascertaining the divine will when a man is in doubt." Objection 2: There is, seemingly, nothing unlawful in the observances which the Scriptures relate as being practiced by holy men. Now both in the Old and in the New Testament we find holy men practicing the casting of lots. For it is related
Saint Thomas Aquinas—Summa Theologica

Sovereignty of God in Administration
"The LORD hath prepared His Throne In the heavens; and His Kingdom ruleth over all" (Psa. 103:19). First, a word concerning the need for God to govern the material world. Suppose the opposite for a moment. For the sake of argument, let us say that God created the world, designed and fixed certain laws (which men term "the laws of Nature"), and that He then withdrew, leaving the world to its fortune and the out-working of these laws. In such a case, we should have a world over which there was no intelligent,
Arthur W. Pink—The Sovereignty of God

Importance in Luke's History of the Story of the Birth of Christ
IT needs no proof that Luke attached the highest importance to this part of his narrative. That Jesus was indicated from the beginning as the Messiah -- though not a necessary part of his life and work, and wholly omitted by Mark and only briefly indicated in mystical language by John -- was a highly interesting and important fact in itself, and could not fail to impress the historian. The elaboration and detail of the first two chapters of the Gospel form a sufficient proof that Luke recognized
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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