(18) O thou man ofGod.--The terms of the address (contrasted with 1 Kings 17:12), indicate a natural growth in the recognition of the true God by the woman, through familiar intercourse with the prophet, and experience of his wonder-working power. For it is the adoption of the regular Israelitish description of the prophet as her own. (See Judges 13:6; 1 Kings 12:22; 1 Kings 13:1.)
To call my sin to remembrance, and to slay my son?--The words express the unreasonableness of natural sorrow. The underlying idea is that of the exclamation, "Depart from me, for I am a sinful man, O Lord." The better knowledge of God, gained through the presence of the prophet, had, of course, brought out in her a deeper sense of sin, and now makes her feel that her sorrow is a just punishment. With pathetic confusion of idea, she cries out against his presence, as if it were the actual cause of judgment on the sin, which it has simply brought home to her conscience.
Verse 18. - And she said unto Elijah, What have I to do with thee [Heb. what to me and thee. Same formula, Judges 11:12; 2 Samuel 16:10; 2 Kings 3:13; Matthew 8:29; John 2:4. It means, "What is there between us?" or practically, "What have I done?" "Is this the result of my association with thee? Must such sorrow befal me because thou art with me?" Bahr], O thou man of God? [This woman, if a Phoenician, was evidently familiar with the titles borne by the Hebrew prophets (1 Kings 12:22; 1 Kings 13. passim; Judges 13:6, 8). Nor is this to be wondered at. The intercourse between the two nations had been very considerable] art thou come unto me to call my sin [not necessarily any "special sin in her past life,"] to remembrance [her idea evidently is that the prophet by residing with her, seeing her life, etc., had become acquainted with her sinfulness, and had called it to the remembrance of the Almighty. She does not mean that he had recalled it to her mind, but that he had been the מִזְכִּיר or remembrancer of God. Cf. Genesis 40:14; Ezekiel 21:28; Jeremiah 4:16] and to slay my son? [Observe, she does not speak of him as slain.]
17:17-24 Neither faith nor obedience shut out afflictions and death. The child being dead, the mother spake to the prophet, rather to give vent to her sorrow, than in hope of relief. When God removes our comforts from us, he remembers our sins against us, perhaps the sins of our youth, though long since past. When God remembers our sins against us, he designs to teach us to remember them against ourselves, and to repent of them. Elijah's prayer was doubtless directed by the Holy Spirit. The child revived. See the power of prayer, and the power of Him who hears prayer.
And she said unto Elijah, what have I to do with thee, O thou man of God!.... As if she should say, it would have been well for me if I had never seen thy face, or had any conversation with thee; this she said rashly, and in her passion and agony, being extremely affected with the death of her child, which made her forget and overlook all the benefits she had received through the prophet's being with her:
art thou come unto me to call my sin to remembrance, and to slay my son? to punish her for her former sins, she was conscious she had been guilty of; for she supposed, that as it was by his prayer that the drought and famine were come upon the land, so it was in the same way that her son's death came, namely, through the prayer of the prophet.
To call my sin to remembrance, and to slay my son?--The words express the unreasonableness of natural sorrow. The underlying idea is that of the exclamation, "Depart from me, for I am a sinful man, O Lord." The better knowledge of God, gained through the presence of the prophet, had, of course, brought out in her a deeper sense of sin, and now makes her feel that her sorrow is a just punishment. With pathetic confusion of idea, she cries out against his presence, as if it were the actual cause of judgment on the sin, which it has simply brought home to her conscience.
art thou come unto me to call my sin to remembrance, and to slay my son? to punish her for her former sins, she was conscious she had been guilty of; for she supposed, that as it was by his prayer that the drought and famine were come upon the land, so it was in the same way that her son's death came, namely, through the prayer of the prophet.