Clutching at Life’s Edges
The prophet Elijah stands as a unique figure within the Old Testament prophetic corpus and is distinguished by his unprecedented avoidance of physical death as depicted in the biblical text. These distinctive characteristics extend beyond his departure via the fiery chariot, manifesting early in his prophetic career as recounted in 1 Kings 17. This article will provide a concise description of the book of 1 Kings’s provenance and a description of the context and structure of Chapter 17 before delving into an interpretation of the chapter with a focus on its narrative features.
A Brief Word on the Provenance of 1 Kings
One approach to understanding the provenance of 1 Kings locates its composition within the exilic period. This theory posits that the demise of the Judean monarchy and the Babylonian conquest of Jerusalem compelled the exilic generation to seek an explanation for these events. While experiencing ungodly leadership presented challenges, the utter loss of their nation represented a far more profound crisis for the Israelites. The subjugation of Judah by the Babylonians resulted in the erasure of Judah’s name from the political map, and the Israelites—God’s elected people—were stripped of their ancestral right to dwell in the land promised by YHWH. This state of national and territorial dispossession demanded answers. The exilic readership needed to understand how YHWH’s chosen people could have suffered such a significant loss.
Context
Preceding Elijah’s entry is the introduction of King Ahab and Queen Jezebel in 1 Kings 16:29-34. The text portrays Ahab as a king who not only commits acts of wickedness according to YHWH’s standards but surpasses the previous kings in severity. The defining sin of the previous king, Jeroboam’s establishment of a rival temple to YHWH in Samaria, seems insignificant to Ahab. He takes Jezebel, a Sidonian princess, as his wife and forms alliances with the foreign deities Baal and Asherah, placing the land of Israel under a significant religious threat.
Then in 1 Kings 18, Elijah encounters Obadiah and ultimately confronts Ahab and the priests of Baal. As the sole Yahwistic prophet, Elijah stands alone on Mount Carmel in a decisive contest of prophetic power against the Baal clergy. Emerging victorious, Elijah vanquishes the Baal priests and the drought ends.
Situated between the growing problem of apostasy and Elijah’s eventual victory over the prophets of Baal, this chapter depicts Elijah’s initial isolation and divine sustenance. In contrast to the more public events of 1 Kings 18, Chapter 17 focuses on Elijah’s encounters with figures like the ravens, the woman of Zarephath, and her son, all of whom appear in more private settings such as the Kerith Ravine and the woman’s home in Sidon’s area. Against the backdrop of these locations and characters, the narrative of 1 Kings 17 depicts three encounters that are related to equipping Elijah for his upcoming prophetic role. Furthermore, these incidents present an escalating level of difficulty that tests his resolve to sustain lives.
Structure
1 Kings 17 can be divided into three distinct episodes according to their content wherein each contributes to the narrative of Elijah’s preparation for his prophetic role. Verses 1 to 6 depict the first episode, in which YHWH instructs Elijah to take refuge near a brook during a drought to ensure his survival. The second episode narrates Elijah’s encounter with a woman concerning sustenance (vv. 7-16), while the third describes the miraculous restoration of life to the woman’s son (vv. 17-24).
Episode 1: A Rather Unusual Start for a Prophet
The narrative introduces Elijah (אֵלִיָּהוּ) abruptly. His name signifies devotion to YHWH, literally meaning “My God is YHWH.” The first action attributed to him is direct speech directed at King Ahab, as indicated by the combination of וַיֹּאמֶר (“and he said”) and אֶל־אַחְאָב (“to Ahab”). The absence of any introductory description regarding the setting creates a sense of immediacy and makes Elijah’s pronouncement seem almost confrontational. This initial presentation suggests a dynamic of relative equality between the prophet and the king, at least from the narrator’s perspective.
Interestingly, Elijah’s background information—the Tishbite from Tishbe of Gilead—remains unclear. While other prophets are introduced through their lineage (e.g., the previously mentioned prophet—Jehu—is the “son of Hanani,” and the succeeding prophet—Elisha—is the “son of Shaphat of Abel-meholah”), Elijah’s introduction is tied to a location rather than his father. Additionally, the inaugural episodes of Jehu and Elijah highlight a striking contrast in their introductions. Jehu’s call narrative begins with the formulaic phrase “the word of YHWH came to Jehu” (1 Kgs 16:1), * indicating his passive reception of divine revelation. In contrast, Elijah’s introduction presents him as a proactive figure, initiating the narrative with a declaration of his own devotion to YHWH (17:1). This initial act is followed by a seemingly contradictory divine command: YHWH instructs Elijah to hide by the Wadi Cherith, isolating him from human contact and sustaining him through ravens—an unclean animal according to Leviticus (Lv 11:15).
This sequence deviates from the typical prophetic call narrative, where prophets receive a message from YHWH and then relay it to a wider audience. Elijah, however, begins with his own statement and then retreats into seclusion. While verses 1 to 4 present an unconventional portrayal of YHWH’s messenger, verse 5 reassures readers of Elijah’s obedience: “and he went and did just as YHWH had spoken” (1 Kgs 17:5). Although an unusual introduction and sequence of events, this concluding verse serves to alleviate any potential tension regarding Elijah’s faithfulness to YHWH’s intriguing command to preserve life.
Episode 2: The Somewhat Obedient Powerful Agent of YHWH
The second episode (1 Kgs 17:7-16) opens with the narrative establishing the fulfillment of Elijah’s pronouncement of the drought (v. 7). This emphasis on the actualized prophecy underscores Elijah’s role as a powerful agent of YHWH. Interestingly, the episode then presents a reversal in the typical sequence of prophetic pronouncements. In the previous incident, Elijah was the first to speak; in the second episode, the first to speak is YHWH: in verse 8, the expression “the word of YHWH came to him” signifies a divine directive preceding any action or speech from Elijah. This contrasts with the first episode where Elijah’s own declaration initiated the sequence of events.
The content arrangement in verses 8 to 10 is also noteworthy. YHWH’s command to Elijah contains two elements: to reside in Zarephath and to rely on a woman for sustenance. The narrative emphasizes Elijah’s immediate obedience with three consecutive verbs (“he rose,” “he went,” and “he came”) in verse 10. After his arrival in the Sidon kingdom’s area, the ensuing dialogue between Elijah and the woman (vv. 10-12) reveals a fascinating dynamic. The woman readily fulfills Elijah’s request for water but expresses hesitation when asked for food as she herself lacks food. Elijah’s response, however, is marked by boldness. He instructs the woman to prepare bread for him prior to making any for her family, promising that the LORD’s provisions will not be depleted. This assurance is significant as it introduces an element not explicitly mentioned in YHWH’s initial command. Such a content arrangement creates suspense as to whether or not Elijah’s words would come true. Yet, the narrative strategically omits any further dialogue after Elijah’s words, relying solely on the actions and subsequent events to implicitly demonstrate the truth of Elijah’s words. In the end, the reader is informed through the narrator that the woman complied, revealing that Elijah’s prophecy regarding the food supply came true (v. 15).
While the episode lacks an explicit statement of Elijah’s obedience akin to the first episode (“and he went and did as the Lord said,” 17:5), his actions throughout undeniably demonstrate his adherence to YHWH’s directives. This narrative strategy invites the audience to actively engage with the text, drawing their own conclusions about Elijah’s faithfulness based on his actions and the unfolding events amidst a time when preserving life is difficult. Of equal importance is that through the actualization of what is not mentioned by YHWH but spoken by Elijah—the drought and the supply of flour and oil—the narrative hints that YHWH is behind the drama of the life-threatening situation and the life-preserving acts.
Episode 3: A Puzzle to Be Solved?
In the final incident (vv. 17-24), the opening verse stands out for its use of two occurrences of וַיְהִי in describing the child’s health. The narrator’s shift from referring to the woman as simply אִשָּׁה (“woman”) to הָאִשָּׁה בַּעֲלַת הַבָּיִת (“the owner of the house”) is noteworthy. This change suggests a transformation from a figure in need of assistance to one who wields legitimate authority within the household where Elijah resides. Significantly, the woman’s voice is the first to be heard in the final episode, superseding both Elijah and YHWH. Despite the narrator’s prior description of the child’s condition, the woman’s words to Elijah seem to imply that she holds him accountable for the child’s condition. This voice is almost accusatory. In the third incident, the first voice comes from a foreign woman accusing a man of God for failing to perform his duty to preserve life.
In response to the woman’s grave accusation, Elijah takes the child from her without receiving a response. Notably, he retreats to his private quarters in the roof chamber. In privacy, Elijah directs his own plea toward YHWH, holding YHWH responsible for the child’s failing health. The text emphasizes this by stating “he cried out to YHWH and stretched out his arms holding the child three times.” This act marks a climax in the chapter as it is the first instance of Elijah speaking to YHWH since his arrival on the scene; and, it is a plea to YHWH for preserving life. However, the success of this act hinges entirely on YHWH’s will—whether YHWH will choose to answer Elijah’s plea. YHWH did.
After the child returns to good health, the woman accepts Elijah as a true “man of God.” In the portrayal of the woman in the final episode (vv. 17-24), a narrative puzzle emerges. While she initially blames Elijah for the child’s death (v. 18), she ultimately acknowledges him as a “man of God” (אִישׁ אֱלֹהִים) in verse 24. This delayed recognition presents a noteworthy dissonance. In fact, an earlier acknowledgment immediately after Elijah’s successful intervention (v. 16) would have created a more pleasing narrative. In the second episode, Elijah’s words in verse 14 come true in verse 16, potentially prompting an earlier recognition of his divinely-linked abilities. However, the narrative withholds the woman’s acknowledgment until verse 24. This delay compels the reader to consider the reasons behind it and its potential significance.
A Delayed Recognition?
One possible interpretation of 1 Kings 17 is that it depicts a “prophetic training camp” for Elijah. The text portrays him as receiving challenging assignments from YHWH. Surviving on sustenance provided by an unclean bird and relying on the charity of foreigners were difficult tasks. Only after enduring these progressively challenging episodes, which fostered his dependence and trust in YHWH, does Elijah emerge as a public prophet (1 Kgs 18). However, it is crucial to remember that the book was composed much later for an audience long removed from Elijah’s time. Therefore, establishing Elijah’s legitimacy as a prophet might not be the only theme.
An alternative thematic focus could be the preservation of life. All the human characters in these episodes face the challenge of survival. These threats come in various forms, including hiding from enemies, food scarcity, and failing health. Elijah, the narrative’s protagonist, is introduced during a life-threatening event (the drought) and is subsequently presented with three situations that require the preservation of life: his own, the woman’s, and her son’s. Initially, he is sustained silently by the ravens and the wadi. Subsequently, he interacts with the woman to secure his own sustenance. Finally, his role transforms from being dependent on others’ care to becoming a conduit for preserving life. The text portrays Elijah’s encounter with the woman and her son as a counterpoint to the severe threat to their survival. Notably, the woman’s precarious situation, compounded by the drought, likely exacerbates the child’s illness (v. 17). Without Elijah’s presence, their ability to secure food and the possibility of her son getting healed would be significantly hampered. Interestingly, the woman does not directly interact with YHWH in either incident. Her interactions and frustrations are directed solely toward Elijah. It is only after a life is lost and miraculously restored (vv. 17-22) that she acknowledges Elijah’s divinely-sanctioned role. In Elijah’s presence, they overcame the drought and illness. However, they are not simply passive recipients of his aid. The woman’s willingness to share her meager provisions with Elijah, even if initially hesitant, establishes a connection between her household and the “man of God”—hence, to God.
The Exilic Audience
For the exilic audience, the message communicated by the passage might derive from the juxtaposition of the non-Israelite woman’s acknowledgment of a Yahwistic prophet in the face of an existential threat. Initially, both the drought and the endangerment of loved ones appear as manifestations of divine activities. However, the narrative also suggests that life-preservation is ultimately a divine act. When seeking explanations for their calamities, those in exile might have recognized in this paradoxical perspective a theological framework: YHWH as both the source of tragedy and the agent of salvation. A second strategy involves the perspective of a non-Israelite woman. The emphatic affirmation of the Yahwistic prophet coming from a foreigner prompts an awakening call to the Israelites. When faced with threats to one’s life, even a foreigner recognizes and relates to YHWH, what about the people of YHWH?
Closing
How should our era be characterized? An age of uncertainty? The post-COVID world? The age of artificial intelligence? Amidst unprecedented technological and scientific progress, we have also witnessed the vulnerability of human society in various domains: interpersonal relationships, international relations, health, and governance. Different aspects of life are under threat. This contemporary experience of fragility bears striking resemblance to the types of existential threats faced by these biblical characters. Given these parallels, do Christians rely on external voices to reassert the significance of the divine as both threatening and preserving life, in human affairs? Are the people of God waiting for a wake-up call from others? Or can we proactively engage with the challenges of our time, trusting in God’s active presence and life-giving power? For the drought, in a metaphorical sense, may have already arrived.
* All biblical citations, unless noted otherwise, are my translations.