God had a very unusual ministry for Elijah to perform in which he would stand alone against hundreds of opponents (18:16-40). This section reveals how the Lord prepared him for it.
The site of Zarephath was between Tyre and Sidon in Phoenicia, the stronghold of the cult that Ahab had imported into Israel (cf. 16:31). Widows were poor in the ancient Near East and would have been the first to run out of food in a drought.179Elijah's request for water and then bread (vv. 10-11) evidently identified the widow God had in mind (cf. Gen. 24:10-21). Her response revealed a Gentile believer in Yahweh (v. 12; cf. v. 1; Luke 4:26). Elijah asked the widow to put God's interests--represented by himself, a prophet of Yahweh--before her own as the condition for her blessing (v. 13; cf. Matt. 6:33; Mark 12:41-44). She responded obediently to the word Elijah gave her from God showing she really believed that Yahweh, not Baal, was the God who could provide food and fertility (v. 14). God honored her faith. He provided her need for food (vv. 15-16).
"In the absence of Baal who lies impotent in the Netherworld, Yahweh steps in to assist the widow and the orphan, and this is even done in the heartland of Baal, Phoenicia."180
This situation undoubtedly strengthened Elijah's faith in God's power and faithfulness as well as the faith of the woman.
"The fact that Elijah had to sustain the widow and boy points not only to YHWH as provider for the needy but also as one who trained' his prophet, as it were, to be obedient to him. Flour and oil signify life; they are the two common staples in any ancient, as well as modern, Near Eastern household."181
The sickness of the widow's son corresponded to Israel's spiritual condition at this time (v. 17). The widow incorrectly blamed herself for her son's predicament (v. 18; cf. John 9:2-3). Elijah realized that only God could bring the boy back to life, so he called on God in prayer to do so (vv. 20-21). Often in cases of miraculous restoration God's servant placed his hand on the afflicted one. He did so to indicate that the power of God in him was passing to the needy individual (cf. Matt. 8:3). In this instance Elijah placed his whole body against the boy's body for the same reason (v. 21; cf. 2 Kings 4:34; Acts 9:31-43; 20:10). This is the first restoration to life of a dead person that Scripture records. Elijah prayed persistently, one of the fundamental requisites for obtaining one's petitions in difficult cases (v. 21; cf. Matt. 7:7-8; Luke 11:5-13). God restored the lad's life (v. 22). In the process Elijah learned the power of God and the power of prayer. He applied both of these lessons in his contest with the Baal prophets (18:16-46). His confidence in his own ability as a channel of God's blessing and word received added strength from the widow's confession (v. 24).
"The best proof of the effectiveness of Elijah's preparation is that he was verified as an authentic man of God and the bearer of God's word by a daughter of the very people he opposed (v. 24)."182
If God could raise a dead Gentile boy back to life in response to believing prayer, He could also revive the chosen people of Israel who had become spiritually dead.
". . . the emphasis in this text [17:17-24] is not so much on Elijah as on the word of the Lord which is in Elijah's mouth."183
Verses 17-24 display a chiastic structure that highlights Elijah's control and his intimate relationship with Yahweh that resulted in the miraculous resuscitation of the boy.
"AWhat have you against me, O man of God?'
BGive me your son!'
CAnd he took him and brought him up
DAnd he cried to the Lord and said, O Lord my God.'
EAnd he stretched upon the boy
D'And he called to the Lord and said, O Lord my God.'
E'And the Lord heard the voice of Elijah
C'And Elijah took the child and brought him down
B'See your son lives!'
A'Now I know that you are a man of God.'"184
"The whole point of the story, however, seems to be paramountly a demonstration that YHWH, not Baal, has the power of life over death."185
