Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

4:1-7 the creditor has come to take my two children to be his slaves. Indebtedness was a common problem throughout the ancient Near East and could lead to the loss of property, home, fields, and ultimately the freedom of the debtor (cf. Neh. 5:4-5; Isa. 50:1; Amos 2:6; 8:6). Persons and property ending up in the hands of creditors could often be redeemed (cf. Ruth 4:1-12; Jer. 32:6-15), and among the responsibilities of the "kinsman-redeemer" in an extended Israelite family was the maintenance or redemption of the person or dependents of a kinsman in debt (Lev. 25:35-55). In the apparent absence of a true kinsman for the widow in this story, Elisha as the leader of the prophetic communities effectively takes on this kind of role for her. The proceeds from the sale of the multiplied oil (cf. 1 Kings 17:7-16) will leave her and her sons sufficient money to live on even after she has paid off her debts.

4:10 a small room on the roof. Roofs in ancient Israel were typically flat and served as important areas in the life of the family (cf. Josh. 2:6-8; 2 Sam. 11:2; 2 Kings 23:12; Jer. 19:13), providing among other things temporary guest accommodations (cf. 1 Sam. 9:26; 2 Sam. 16:22; 1 Kings 17:17-24). The structure in question here, however, is more permanent (it has walls).

4:13 a word spoken on your behalf. Elisha offers the Shunammite woman benefits, through his patronage, from the king or the commander of the army--two of the most powerful people in the land. She has no need of their help, however, because she is wealthy (v. 8) and, living among her own kinfolk (my own people), has their support and protection. She is not vulnerable like the widow in vv. 1-7.

4:23 The implication to be drawn from the husband's response is that it was customary in Israel to consult prophets only on particular rest days--the new moon, marking the beginning of each month, and the Sabbath (cf. 1 Sam. 20:5-34; Hos. 2:11; Amos 8:5). The practice of celebrating on the first of the month had ancient roots; the new moon was already one of the principal lunar festivals in Old Babylonian times. This woman's business, however, will not wait. All is not really well, but she does not want either her husband or Gehazi (2 Kings 4:26) getting in her way as she seeks Elisha's help.

4:27 the Lord has hidden it from me. Elisha had not foreseen this happening. Prophets are not omniscient, but depend always on God's revelation.

4:29 Tie up your garment. As the woman had arrived at Carmel in great haste (v. 24), so Elisha sends Gehazi back to Shunem in similar haste, his garment hitched up so that he can run (cf. 1 Kings 18:46).

4:30-31 I will not leave you. The woman is not willing to accept Elisha's plan to resurrect the boy from a distance by means of his staff; she wants his personal attention, which in the end does in fact prove crucial. Only his own prayer and mysterious actions succeed in bringing the boy back to life (cf. 1 Kings 17:19-23).

4:34 Elisha's actions vividly picture God restoring breath to the child (putting his mouth on his mouth), as well as sight (his eyes) and strength (his hands). As Elisha stretched himself upon him, it portrayed the Spirit of God who, through Elisha, was being imparted to the child to give him life.

4:38 famine in the land. Elisha's third miracle (see note on vv. 1-44) is reminiscent of the healing of the water of Jericho (2:19-22). Famine is the context in which the whole succeeding narrative up to ch. 8 takes place (see 8:1), although a general state of famine does not imply an absolute absence of food (see, e.g., 4:42-44).

4:40-41 death in the pot. As with the salt thrown into the water at Jericho (2:21), the flour used by Elisha is a visible sign of the Lord's power working through Elisha.

4:42-44 bread of the firstfruits. The final miracle of the chapter (see note on vv. 1-44) also concerns provision for the people who depend on Elisha. A limited amount of food is once again multiplied (cf. vv. 1-7), in face of the incomprehension of the servant, so that it not only provides immediate needs but also produces a surplus. It is the final demonstration in the chapter that the God of Elisha heals, provides, and brings life from death.