Chapter 4

1 Elisha multiplieth the widow’s oil. 8 He giveth a son to the good Shunammite. 18 He raiseth again her dead son. 38 At Gilgal he healeth the deadly pottage. 42 He satisfieth an hundred men with twenty loaves.

1. Of the wives. This is an important revelation concerning the nature of the “sons of the prophets.” They were not young, unmarried men, living lives of seclusion in monastic establishments; they were men of the people. They were of the people, lived with the people, and labored for the people. Instead of being interested only in themselves, living together in ascetic communities and seeking there to attain unto holiness, they lived for the good of the nation, seeking not their own material gain but the common good of all about them.

Fear the Lord. This man was a faithful worshiper of Jehovah. The influence of Elijah and Elisha had done much to promote the worship of the true God throughout the kingdom of Israel.

The creditor is come. The law of Moses recognized servitude for debt, not as a “bondservant” but “as an hired servant, and as a sojourner,” and required that the individual thus sold serve only till the year of jubilee (Lev. 25:39–42). In the present instance it would seem that the creditor had not enforced his right over the sons during the lifetime of the debtor, but on his death made claim upon their services, that the obligation of the father might be fulfilled.

2. What shall I do? The question revealed the kindly spirit of the prophet. Elisha was a man who was interested in the people, always friendly, always sympathetic, and always ready to help. When called upon by the king, he was ready to supply the wants of the whole army, when called on by a poor and friendless widow, he did not turn her away.

What hast thou? God uses what we have. He is not limited in His resources or His powers, and could easily have supplied the woman’s need without her pot of oil. But He took what she had and placed His blessing upon it. So it is with God’s servants today. They may not have much in natural ability or material resources, but if they devote what they have to God and His service, asking for His blessing, the little they have is increased manyfold. Man in his efforts to help the poor would do well to think in terms of helping them to help themselves. The poor should be taught to employ such resources as they themselves possess. Unless this is done, charity may pauperize and do more harm than good.

Save a pot of oil. The pot of oil was not much, but in God’s hand and with His blessing it was sufficient to supply all her needs. Our talents may not be many and our measure of worldly wealth may not be large, but God can use and increase whatever is devoted to Him. The pot of oil was the sign of the widow’s utmost poverty, but it was also the means employed by the Lord for the supplying of all her needs.

3. Borrow not a few. The widow’s response would be the measure of her faith, and also the measure of what she was to receive from the Lord. With little faith she would have received little, with large faith she would receive much.

5. She poured out. The widow did not stumble because of unbelief. She responded immediately to the prophet’s instructions, and enlisted also the cooperation of her sons. If the sons were to be saved from lives of servitude, they also had something to do for themselves. Her faith and obedience engendered faith and obedience in her sons. Faith gives rise to faith, and obedience on the part of one encourages obedience on the part of others.

6. The oil stayed. God can no longer give when man is no longer prepared to receive. Not until the last vessel had been filled, did the miraculous supply of oil cease to flow.

7. Pay thy debt. The widow received more from the Lord than she had asked for. Her request was only that her sons be delivered from lives of servitude. But in her poverty, she still had many needs. God undertook to supply those needs. He constantly gives to men blessings far greater than they ask for themselves.

8. Shunem. A town in the Valley of Jezreel, about 5 mi. (8 km.) north-northwest of Mt. Gilboa, and perhaps 16 mi. (25.6 km.) or more from Mt. Carmel, where Elisha at this time seems to have made his home (v. 25). In his journeys to and fro through the kingdom, Elisha frequently passed through this village, now SoЖlem.

A great woman. That is, a rich woman (see 1 Sam. 25:2; 2 Sam. 19:32), or one of high rank.

Constrained him. To Elisha was extended the hospitality of this comfortable home. Men of God have the same needs of food and shelter as their fellows, and they appreciate the blessings of Christian fellowship and friendship. Life for a faithful servant of God is often made happy and pleasant by kindly courtesies extended to him by those whom he is here to serve.

10. A little chamber. Riches often make the possessor self-centered and forgetful of the needs and desires of others. But this was evidently not the case with this noble woman of Shunem. She was a great woman, but she did not lose the common touch. She lived not for herself alone but strove to make others happy. Having her own needs well provided for, she shared her possessions with others. She had her own household cares and responsibilities, but she did not allow the duties of her home to make her forgetful of the needs and comforts of Elisha and perhaps many others. On his journeys Elisha often looked forward to the pleasant hours of rest and relaxation that would be his when he arrived at the village of Shunem. Kindly hospitality helps to bring among the children of earth a little of the peace and friendship of heaven.

12. Call this Shunammite. The Shunammite had been kind to Elisha and he would be kind to her. But what could he do to repay her for the favors she had bestowed on him? She did not need material things. But Elisha wanted to give her some token of his appreciation. A noble heart does not like to receive a favor and make no return.

13. What is to be done? The question was a test question, for it would reveal exactly what was in the woman’s heart. Had she received the prophet in the name of a prophet, or did she have a secret desire for some reward?

Spoken for to the king. Elisha recognized the fact that he had some influence at the court and with the nation’s highest authorities. Might there be some matter in which Elisha could enlist for the woman of Shunem the assistance of the king?

Among mine own people. The answer conveys the idea that she was perfectly contented. She was living at peace with her own people and had no quarrels with neighbors, nor any matters that could not be settled with her friends. It was a peaceful and happy community, and neither the king nor his servants could do anything to make life the happier.

14. What then is to be done? To do something for a person who already was perfectly happy and who had all she needed of this world’s goods was not easy, but Elisha persisted in his endeavor to discover something in which he might be of service to her.

She hath no child. Regarded by every Hebrew woman as a distinct misfortune and a reproach (see Gen. 30:23; Deut. 7:13, 14; 1 Sam. 1:6, 7, 11; Ps. 128:3, 4; Luke 1:25).

Her husband is old. Much as she might desire a child, she believed there was no longer any hope, for her husband was old.

15. In the door. Perhaps from modesty and good manners, for it might not have been proper for her to have entered into Elisha’s chamber.

16. Thou shalt embrace a son. What is impossible with men is not impossible with God. If she desired a son, God could make that possible for her. Elisha’s promise to her of a son within the year was far beyond her fondest hopes.

Do not lie. Do not deceive me by setting before me hopes that cannot be realized. Compare the incredulity of Abraham (Gen. 17:17), of Sarah (Gen. 18:12), and of Zacharias (Luke 1:20), when promised a child.

17. At that season. A true prophet of the Lord does not make false predictions in the name of the Lord. As Elisha had promised, so it came to pass.

19. My head. Probably a case of sunstroke. Reaping was a strenuous task, carried on at the hottest season of the year.

20. Then died. Sorrow and joy, tears and laughter, life and death, are not far apart in the sojourn of mortal man in this world of sin. The son of the Shunammite had brought gladness into the home, but he was also the means of bringing anguish of heart. He had been given to the Shunammite by the Lord, but now death claimed him as it own.

22. Send me. It was the busy harvest season, and all the men and animals of this large establishment were in the field. But she asked for the immediate use of one of the animals and its driver.

To the man of God. As a dutiful wife, the woman informed her husband of the journey she proposed to make and of the fact that she planned on an early return, but she did not explain the reason for her trip. Perhaps if she had informed him of her intention to call the prophet to raise her son, who was already dead, he might have deemed the journey useless and might have made an endeavor to dissuade her from her purpose. The matter was one of faith, and she seemed to keep it strictly between herself and God.

23. Neither new moon, nor sabbath. Both were holy days, occasions for offerings and solemn assemblies (2 Chron. 2:4; Isa. 1:13; Hosea 2:11; Amos 8:5). Evidently on such days it must have been customary for the people to assemble for purposes of worship or religious instruction and edification. If it had been either the new moon or the Sabbath, the woman’s journey to the prophet would not have been looked upon as strange, but as it was, the husband could not understand her purpose.

It shall be well. Literally, “peace.” The answer was one of faith and of hope. The child was dead, but she did not give way to grief or despair. If the man of God could intercede with God to provide the child in the first place, he could also have power with God to restore the child. However difficult a matter may be, when we commit a thing into the hands of God, we may have perfect assurance that it will be well. The answer may not always be exactly what we desire, but we can have peace, and bow humbly and submissively to His will.

24. Slack not. She pressed the servant to go on with all possible speed, whatever the inconvenience might be to her. The ride would be about 16 mi. and would not be easy, but she had only one thought, and that was to reach Elisha at the earliest possible moment.

25. Saw her. The home of the prophet was probably on an eminence, whence it commanded a view of a large part of the valley below. Elisha saw the woman in the distance and recognized her.

26. Meet her. Elisha knew immediately that something was wrong, and without waiting for her to approach him, sent his servant to meet her, to ascertain if possible the reason for her coming.

It is well. Again her answer was, literally, “Peace.” The burden of her heart would be revealed only to the prophet, not to his servant.

27. By the feet. The Bible records numerous instances of similar conduct on the occasion of importunate requests (Matt. 18:29; Mark 7:25; Luke 8:41; John 11:32; etc.).

To thrust her away. The unfeeling servant failed to grasp the situation, and endeavored roughly to brush her aside.

Her soul is vexed. Elisha saw at once that some uncontrollable grief had filled the woman’s soul, and his heart went out to her in tender sympathy. The true child of God whose heart is filled with love and sympathy will be moved with compassion toward all who are heavy laden, and, like his Master, he will endeavor to give them rest. True love is tender and kind, and responds to the appeal of those who find themselves in need.

Hid it from me. At times the Lord saw fit to reveal to His servant the circumstances of a particular person, but not always. No prophet is in possession of all knowledge. Revelations are made only in accordance with God’s will. The fact that a prophet does not know all the facts connected with a particular matter is no evidence that he is not a true prophet of the Lord. Prophets also are men, and their knowledge and judgment, like that of other men, are limited. Only when God gives to them special revelations and wisdom do their words posses unique authority. The idea that in such instances as this a prophet should be in possession of all the facts is unwarranted.

28. Did I desire a son? The woman is not so much reproaching the prophet as pouring out the bitter grief of her soul. She did not ask for this child in the first place; he was the result of the prophet’s promise. But that child thus given, now has been taken from her. She does not say this in so many words; she does not need to, for Elisha now understands fully the meaning of her grief. Her words reveal the bitterness of her sorrow. She knows only that this son, whom she did not demand, is gone and that her grief is infinitely greater than if she had never been permitted to know his love.

29. Gird up thy loins. Elisha knew that the woman was exhausted with her hurried journey, and that the way back would be all the more difficult and trying. He did not shun the journey himself, but as soon as he knew that the child was dead, he dispatched his servant with instructions as to his course of action.

Take my staff. The staff was the badge of Elisha’s prophetic office, and like Moses’ rod (Ex. 4:17; Ex. 17:5, 9; Num. 20:8, 9), was the symbol of the power of God wherewith he would perform miracles in the name of the Lord.

Salute him not. Not that the servant should be brusque or discourteous, but that he was to lose no time on the way. Salutations in the East are long and ceremonious, and politeness takes time.

30. I will not leave thee. The woman had more faith in Elisha than in his servant. She knew the power of Elisha’s prayers and ministry, and she placed full confidence in him. The Lord could have restored the child with only a word of request spoken by Elisha. He could have chosen to regard the prophet’s staff and the servant, and thus bring the child back to life. But the grief-stricken woman looked to Elisha as the messenger through whom the Lord would display His power, and the Lord saw fit to honor her faith and to deal with her in accord with her soul’s desire.

31. Neither voice, nor hearing. These words imply that Gehazi had expected God to honor the placing of Elisha’s staff upon the lad. Why life was not restored we are not told. Perhaps if the woman had had faith that the Lord would answer her through the agency of Elisha’s staff and his servant Gehazi, the answer would have come that way. Or perhaps there was some weakness in the life of Gehazi that prevented the Lord from using him as a channel for the performance of His wonderful deeds of power. It is not given man to know the reasons why the Lord does or does not choose to work in certain ways.

Is not awaked. This does not mean that the child was only asleep, because the lad had died at noon on his mother’s knee (v. 20), and in v. 32 he is pronounced dead. Death in the Bible is looked upon as a sleep (Deut. 31:16; 1 Kings 2:10; Dan. 12:2; John 11:11–14; Acts 13:36).

33. Prayed. It was through the earnest prayer of faith that “women received their dead raised to life again” (Heb. 11:35).

34. Lay upon the child. The reason is not given for the means employed by Elisha in bringing the child back to life. He may have been divinely instructed by the Lord to employ this means, or he may have imitated the act of Elijah (1 Kings 17:21). Prayer does not exclude the use of other means. The body of the prophet may actually have communicated warmth to the body of the dead child, but it was not this that restored the child to life. It was through Christ, who first gave life, that the lad was brought back from the dead. This was a miracle, an act that could be performed only by God. As the Lord restored this dead child to life again, even so, at the second advent, will He raise all His faithful children who now sleep in their graves (Isa. 26:19; John 5:28, 29; 1 Cor. 15:52; 1 Thess. 4:16; Rev. 1:18).

36. Take up thy son. When the child had been brought back to life, the mother was called in and told to take up her son. When Elijah raised the widow’s son from death, he delivered him unto his mother (1 Kings 17:23), and likewise Jesus, when He raised the son of the widow of Nain, gave him to his mother again (Luke 7:15). The heart of Jesus goes out to every mother who weeps over the loss of a child, and in the glad resurrection day, children who now are asleep in their graves will be brought back to life once more, to be carried by angels and placed in their mothers’ arms (GC 645).

37. Bowed herself. The words of the mother are not given. Her thanksgiving was too great for words. In deep gratefulness she threw herself at the prophet’s feet, pouring out, doubtless in tears of joy, the thanks of a mother’s heart at having her dead child restored to life again. The faith she displayed in God and His prophet was not without avail.

38. To Gilgal. See on ch. 2:1. Elijah had done much in building up the work of the Lord by the interest he displayed in these important centers of training where young men could receive a preparation for a life of ministry to their fellow men. Elisha continued his interest in these schools. Often he visited them to give necessary encouragement and counsel.

There was a dearth. Dearth was common in ancient Palestine, and brought much suffering and often death (see on Gen. 12:10).

Sitting before him. The occasion was probably one of spiritual instruction. As Mary sat at the feet of Jesus, so these young men sat before Elisha and learned from him lessons of God. These would be regarded as precious hours, and the Holy Spirit would be present, bringing to the minds of the youth lessons of faith and confidence in God. They learned to appreciate the things of the Spirit more than their daily food.

Set on the great pot. Spiritual food is important, but the body also needs to be fed. Elisha was probably touched as he saw in the lean forms of the students the effects of the famine that was wasting the land. Interested in their spiritual welfare, he also took an interest in their temporal needs. Orders were given that the great pot should be set, so that all might be fed.

39. Into the field. The schools of the prophets were probably all situated in rural communities, where the students would have the opportunity to raise their own food and to receive a training in agricultural pursuits (see PP 593; PK 230) Because of the scarcity of food, the students in the prophetic schools were evidently forced to go out in the fields to forage.

Wild vine. The exact type of plant here mentioned has not been positively identified. Some have taken it to refer to a kind of wild cucumber or gourd, having the form of an egg and possessing a bitter taste. When eaten it causes pain and violent purging. The young men may have taken these wild cucumbers for ordinary ones, which were highly prized as food (Num. 11:5) In Palestine is also found a creeping plant known as the colocynth, with small leaves of a light-green color and fruit resembling melons, the effects of which can be fatal. The LXX and the Vulgate take it to be the colocynth.

Knew them not. The fact that a man is a prophet does not give him all knowledge, nor excuse him from exercising every care and precaution. This young man, not knowing the nature of the herbs before him, gathered poison and endangered the lives of all who partook of the fruits of his labors.

40. There is death. Probably the bitter taste immediately revealed the fact that the food was poisonous. It may have been mixed in the pot with other herbs that were perfectly wholesome, but the gourds spread their poison through the entire pot. Sin is the poison of death. Its influence spreads. In a thousand different forms it is daily set before us to bring us suffering and woe. The only course of safety is to put away sin and error of every kind, wherever it may be found. Otherwise the result inevitably will be death.

41. Bring meal. Whether the meal was a natural antidote for the poisonous herbs is not revealed. It may have had the same significance as had the salt that was thrown into the defiled waters of Jericho (ch. 2:20–22) The meal was wholesome, a source of life and health to those who partook of it. In the hand of the prophet it became a symbol of life which counteracted the evil effects of the seeds of death. Here is a spiritual lesson. The gospel of Christ is the bread of life to those under the condemnation of death. No matter how long or how much the sinner has partaken of the evil fruit of death, there is power in the gospel to heal and restore. All the evil that sin has wrought the Holy Spirit has power to undo. God has the antidote to every form of evil. Christ is the source of life eternal for every man who has the will to live (John 6:27, 33, 35).

42. Baal-shalisha. There is insufficient information to positively locate this town. It may be the same as the district of Shalisha (see on 1 Sam. 9:14).

Of the firstfruits. According to the law of Moses, all first fruits of the harvest were to be offered to God, and were to be given to the priests (Num. 18:12, 13; Deut. 18:4). In this instance a certain faithful worshipper of Jehovah brought his first fruits to Elisha, “the man of God.” The Levitical priests had long before this withdrawn from the northern kingdom (2 Chron. 11:13, 14), and some of the pious in Israel probably recognized in the prophets the representatives of Jehovah to whom they might bring the offerings required by the law to be given to the priests.

Of barley. Barley was usually used in Palestine as feed for animals, but at times was made into cakes or loaves (Judges 7:13; John 6:9) and eaten by the people, although it was regarded as secondary to wheat.

Ears of corn. Heb. karmel, “fruit.” Grain or probably any similar garden product. The Hebrew word translated “husk,” and in the margin, “scrip” or “garment,” does not occur elsewhere in Scripture. Its meaning is uncertain. Some suggest “sack” or “bag.”

Give unto the people. It was a time of need, even with the prophet and those with him. The people were hungry and in need of food. Elisha could have thought of himself and of his own interests, but instead he thought of those of the people. So Jesus, when with His disciples in a desert place, “saw a great multitude, and was moved with compassion toward them” (Matt. 14:14). When evening came, the disciples wished to send them away, that they might find food for themselves, but the words of Jesus were, “They need not depart; give ye them to eat” (Matt. 14:16). God still speaks to His children today as they took God still speaks to His Children today as they look upon the weary and needy multitudes of earth, “Give the people, that they may eat.”

43. Servitor. Heb. meshareth, a servant, but generally of a higher order than is signified by Фebed, the common word for “servant.” Thus Joshua is called the meshareth of Moses (Ex. 24:13), and the angels are called mesharethim, “ministers” (Ps. 104:4).

The servant looked upon the first fruits with the eyes of man, but Elisha looked upon that same gift of food with the eyes of faith and of God. To the servitor the command of the prophet seemed almost foolish and impossible of accomplishment. What would 20 small barley cakes and a bit of grain do to satisfy the hunger of 100 men? Of a similar spirit was the question of Andrew, Simon Peter’s brother, when Jesus was about to feed the multitude with the 5 barley loaves and 2 small fishes, “What are they among so many?” (John 6:9). Multitudes still go hungry today because of the lack of faith on the part of those who think of themselves as children of God.

44. According to. Elisha spoke by inspiration. A prophet speaking in the name of the Lord always speaks the words of God. There is infinite power with God. His resources can supply the needs of all. The touch of His hand can cause the most meager supply to increase. It was the power of God that caused those few loaves to increase till all present had had enough to satisfy their needs. The unknown farmer brought his gift of first fruits to Elisha as an offering to God. The Lord accepted that gift and placed His blessing upon it.

So, likewise, does the Lord accept and bless our gifts today. Wherever there is a work to do, God’s children are not to look to themselves and their own insufficiencies, but to God and His boundless supplies for all. What they hold in their hands may seem entirely inadequate to satisfy the wants to those who are in need; but with the blessing of God it may prove more than sufficient.

Heaven is closer to earth than many believe. God is always interested in His needy children of earth, and He stands ready at all times to supply their wants. There is no land or people on earth where the power of God is not constantly in operation supplying the wants of those in need. Every producing garden and field bears witness to the miracle-working power of God and His boundless love. God is always at work, looking after the interests of the frail children of earth. The manifestations of His love and power may not be seen today in so marked a manner as they were in the days of Elisha, but if our eyes only could be opened, we would recognize much more clearly and much more often than we do that God still is present and that He still is dealing in love and mercy with the needy children of earth. God’s faithful children may still bring their gifts to the Lord, and with His power and blessing, their meager supplies may be multiplied manyfold to supply the temporal and spiritual needs of the multitudes of earth. What the world needs today is much more of the faith and spiritual insight, the courage and compassion, the strength and spirit, of the prophet Elisha.

Ellen G. White comments

1–44PK 235–243

8–10, 14–17PK 237

18–22, 25–31PK 238

32–37PK 239

38–41PK 240

39, 40  Ev 127

42–44PK 241; 6T 466

43   PK 243