(12) I have not a cake.--The famine may have already extended to Ph?nicia; for there, according to Menander, it lasted for a year; or, since the country depended upon Israel for supplies, the distress may have been only the reflex effect of the famine in Israel.

As the Lord thy God liveth.--The phrase indicates a recognition of Elijah as a prophet of Jehovah the God of Israel, but probably (as, indeed, seems to be implied by the use of the words "thy God") no acknowledgment of Him as yet by the woman herself, such as the neighbouring heathen (as, for example, Hiram in the days of Solomon) often yielded.

Verse 12. - And she said, As the Lord thy God liveth [Bahr, Keil, al. conclude from this formula that the woman was a worshipper of the God of Israel. Bahr is extremely positive on this point, affirming that, had she been a heathen, the words would have been positively hypocritical, and more, that Elijah would never have been sent (Luke 4:26) to an idolater. He further suggests that possibly she was an Israelite by birth, who had been married to a Phoenician. But all this is extremely doubtful. In the first place, it is noteworthy that the words are, "Jehovah thy God," words which show that she recognized Elijah, perhaps by his Jewish face, probably by his prophetic dress (2 Kings 1:8) as a worshipper of Jehovah. But had she also been the same, it is probable that she would have said "my God," for that form would not only have given greater force to her obtestation, but would have established a bond of sympathy - such as Jews in a foreign land were only too glad to recognize - between them. And the remark that it is hypocrisy to swear by a god in whom one does not believe is disposed of by the consideration that she may well have believed in the Lord as well as in Baal. See note on 1 Kings 5:7. The Tyrians knew nothing of monotheism], I have not a cake [מָעונֹ, the synonym of עֻגָּה (ver. 13), the smallest kind of bread. It was baked in the ashes; hence the LXX. ἐγρυφίας. We gather from this pitiful disclosure that the famine had already extended to Phoenicia, as it naturally would do, considering how dependent that country was on Israel for its breadstuffs; see note on 1 Kings 5:9,11. Josephus (Ant. 8:13, 2) cites Menander as attesting to a year's drought in the reign of Ethbaal], but an handful of meal in a [Heb. the] barrel [כַּד, probably connected with cadus, cadeau, etc.; bucket, pail], and a little oil in a cruse: and, behold, I am gathering two sticks [i.e., a few sticks (Gesenius). We may compare the German idiom ein Paar and our "two or three." But "two" in this sense occurs nowhere else in the Bible - "two or three" is found in 2 Kings 9:32; Isaiah 17:6; Amos 4:8. According to Roberts, the word is constantly used for "few" by the natives of India. This widow was evidently reduced to the greatest extremities], that I may go in and dress it for me and my son [The LXX. has τέκνοις here and in ver. 13, and τὰ τέκνα in ver. 15. Bahr contends that Elijah first learnt from these words - the mention of a son and the absence of any mention of her husband - that he was addressing a "widow woman." But we read Genesis 38:14, 19, of "garments of widowhood" (cf. Deuteronomy 24:17), and ver. 10, "a widow woman," etc., almost implies that Elijah from the first recognized her as such], that we may eat it, and die.

17:8-16 Many widows were in Israel in the days of Elias, and some, it is likely, 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 the first prophet of the Gentiles. Jezebel was Elijah's greatest enemy; yet, to show her how powerless was her malice, God will find a hiding-place for him even in her own country. The person appointed to entertain Elijah is not one of the rich or great men of Sidon; but a poor widow woman, in want, and desolate, is made both able and willing to sustain him. It is God's way, and it is his glory, to make use of, and put honour upon, the weak and foolish things of the world. O woman, great was thy faith; one has not found the like, no not in Israel. She took the prophet's word, that she should not lose by it. Those who can venture upon the promise of God, will make no difficulty to expose and empty themselves in his service, by giving him his part first. Surely the increase of this widow's faith, so as to enable her thus readily 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 meal and oil in the kingdom of providence. Happy are all who can thus, against hope, believe and obey in hope. One poor meal's meat this poor widow gave the prophet; in recompence of it, she and her son did eat above two years, in a time of famine. To have food from God's special favour, and in such good company as Elijah, made it more than doubly sweet. It is promised to those who trust in God, that they shall not be ashamed in evil time; in days of famine they shall be satisfied.And she said, as the Lord thy God liveth,.... Which shows her to be a good woman, swearing by the living God, and him only, and that she took Elijah to be a good man, and a prophet of the Lord:

I have not a cake; greater or less, not a morsel of bread in the house:

but a handful of meal in a barrel, and a little oil in a cruse; these separate and unmixed, and not made into a cake, and dressed as she intended to do with them:

and, behold, I am gathering two sticks; or a few, which would be sufficient to bake such a quantity as her meal and oil would make; she speaks by the figure "meiosis", which expresses less than what is meant, as Ben Melech observes:

that I may go in and dress it for me, and my son, that we may eat it, and die; having nothing more left, and no expectation of any elsewhere, and the famine strong in the land; so that she could look for nothing but death after this was eaten.