Now the wife of one of the sons of the prophets cried out to Elisha
The "sons of the prophets" were groups of prophetic disciples or guilds that existed during the time of Elijah and Elisha. These groups were dedicated to learning and proclaiming God's word. The mention of the "wife" indicates a personal and familial crisis, highlighting the vulnerability of women in ancient Israelite society, especially when left without a husband. Elisha, as the successor of Elijah, was a prominent prophet in Israel, known for performing miracles and providing guidance. The woman's appeal to Elisha underscores his role as a spiritual leader and a source of divine intervention.

“Your servant, my husband, is dead, and you know that your servant feared the LORD.
The phrase "your servant" indicates a relationship of respect and service between the deceased husband and Elisha, suggesting that the husband was a faithful follower and possibly a member of the prophetic community. The statement that he "feared the LORD" reflects his piety and devotion, aligning with the biblical principle that the fear of the Lord is the beginning of wisdom (Proverbs 9:10). This fear is not terror but reverence and obedience to God, which was a hallmark of the faithful in Israel.

And now his creditor is coming to take my two children as his slaves!”
In ancient Israel, debt slavery was a common practice where creditors could take the debtor or their family members as servants to work off the debt (Exodus 21:2-7, Leviticus 25:39-41). This reflects the harsh economic realities of the time and the lack of social safety nets for widows and orphans. The Mosaic Law provided some protections for debtors, but the threat of losing her children to slavery highlights the severity of the widow's plight. This situation also sets the stage for Elisha's miraculous intervention, which would demonstrate God's compassion and provision for those in desperate need.

“How can I help you?” asked Elisha.
Elisha's question reflects the compassionate nature of a prophet who serves as God's representative. In the historical context, prophets often acted as intermediaries between God and His people, providing guidance and assistance. Elisha's willingness to help mirrors the character of God, who is attentive to the needs of His people. This phrase also highlights the role of prophets in Israel as both spiritual and practical leaders, addressing the immediate needs of individuals while pointing them to divine solutions.

“Tell me, what do you have in the house?”
Elisha's inquiry about the woman's possessions emphasizes the principle of God using what is already available to perform miracles. This reflects a recurring biblical theme where God uses the ordinary to accomplish the extraordinary, as seen in the feeding of the 5,000 with five loaves and two fish (Matthew 14:17-21). It also encourages self-examination and resourcefulness, prompting individuals to recognize and utilize what God has already provided.

She answered, “Your servant has nothing in the house but a jar of oil.”
The widow's response underscores her dire situation, common in ancient Near Eastern societies where widows often faced financial hardship. Oil was a valuable commodity in biblical times, used for cooking, lighting, and anointing, symbolizing the presence and blessing of God. Her acknowledgment of having only a jar of oil sets the stage for God's miraculous provision, illustrating that even the smallest offering can be multiplied by divine intervention. This foreshadows the New Testament account of the widow's mite (Mark 12:41-44), where a seemingly insignificant contribution is honored by God.

"Go," said Elisha,
Elisha, the prophet and successor of Elijah, is a central figure in the narrative of 2 Kings. His role as a prophet is to convey God's instructions and perform miracles that demonstrate God's power and provision. The command "Go" signifies an imperative action, indicating urgency and faith in following divine instructions. Elisha's authority as a prophet is recognized, and his words are seen as carrying the weight of God's will.

"borrow empty jars from all your neighbors."
The act of borrowing jars from neighbors highlights the communal aspect of ancient Israelite society, where neighbors were often involved in each other's lives. This request requires humility and faith from the widow, as she must rely on her community for assistance. The empty jars symbolize potential and readiness to be filled, reflecting the widow's need and God's impending provision. This act of borrowing also foreshadows the miraculous multiplication, similar to the provision of manna in the wilderness (Exodus 16) and the feeding of the 5,000 in the New Testament (Matthew 14:13-21).

"Do not gather just a few."
This phrase emphasizes the abundance of God's provision and the need for faith in His promises. The instruction to gather many jars suggests that the miracle will be as large as the widow's faith and preparation allow. It reflects the biblical principle that God often blesses according to the measure of faith and expectation (Luke 6:38). This abundance is a recurring theme in Scripture, seen in the overflowing cup in Psalm 23:5 and the abundant life promised by Jesus in John 10:10.

Then go inside
This instruction emphasizes privacy and obedience. In biblical times, acts of faith often required a personal and intimate setting, away from public scrutiny. This mirrors Jesus' teaching in Matthew 6:6 about praying in private. The act of going inside signifies a step of faith and trust in God's provision.

shut the door behind you and your sons
Shutting the door symbolizes a separation from doubt and external influences. It reflects a focus on God's miraculous provision without distraction. This act of closing the door is reminiscent of Noah's ark, where God shut the door to protect Noah's family (Genesis 7:16). It also highlights the importance of family unity in faith, as the sons are included in witnessing the miracle.

and pour oil into all these jars
The pouring of oil is a significant act of faith, as oil in the Bible often symbolizes the Holy Spirit, anointing, and blessing (1 Samuel 16:13). The widow's obedience to pour oil into the jars reflects her trust in God's provision, similar to the faith shown by the widow of Zarephath in 1 Kings 17:14-16. The act of pouring also signifies the abundance of God's blessings, as seen in Psalm 23:5.

setting the full ones aside
This phrase indicates preparation for future provision and stewardship. The act of setting aside the full jars shows anticipation of God's continued blessing and the importance of managing resources wisely. It reflects the principle of storing up treasures in heaven (Matthew 6:20) and being prepared for God's future plans. The full jars symbolize the overflowing nature of God's provision, as seen in the feeding of the 5,000 (John 6:12-13).

So she left him
This phrase refers to the widow leaving the prophet Elisha. In the context of 2 Kings 4, Elisha is a prophet in Israel during the 9th century BC, a time when the nation was divided into the northern kingdom of Israel and the southern kingdom of Judah. The widow's obedience to Elisha's instructions demonstrates her faith in God's provision through His prophet. This act of leaving to follow divine instruction is reminiscent of other biblical figures who acted in faith, such as Abraham leaving his homeland (Genesis 12:1-4).

and after she had shut the door behind her and her sons
Shutting the door signifies privacy and a focus on the task at hand, free from distractions or interruptions. This act of closing the door is similar to Jesus' instruction in Matthew 6:6 about praying in private, emphasizing a personal and intimate encounter with God. The presence of her sons highlights the family unit's involvement in the miracle, teaching them about faith and reliance on God.

they kept bringing jars to her
The act of bringing jars is a direct response to Elisha's earlier command to gather as many vessels as possible (2 Kings 4:3). This reflects the principle of preparation and expectation for God's provision. The jars symbolize the capacity to receive God's blessings, and the number of jars collected would directly impact the extent of the miracle. This mirrors the principle found in Luke 6:38, where the measure given is the measure received.

and she kept pouring
The continuous pouring of oil represents the miraculous provision of God, reminiscent of the manna provided to the Israelites in the wilderness (Exodus 16). The oil, a valuable commodity in ancient Israel used for cooking, lighting, and anointing, symbolizes the Holy Spirit and God's abundant grace. This miracle foreshadows the New Testament account of Jesus multiplying the loaves and fishes (Matthew 14:13-21), demonstrating God's power to provide beyond natural limitations.

When all the jars were full
This phrase highlights the miraculous provision of God through the prophet Elisha. The widow's obedience in gathering jars demonstrates faith, as she acted on Elisha's instructions without knowing the outcome. This event parallels the miracle of the feeding of the 5,000 in the New Testament, where Jesus multiplies loaves and fish, showing God's ability to provide abundantly. The filling of the jars signifies God's limitless resources and His care for those in need.

she said to her son, “Bring me another.”
The widow's request for another jar indicates her expectation of continued provision. Her faith is evident as she anticipates the miracle to persist. This reflects a principle seen throughout Scripture: God often requires human participation in His miracles, as seen in the gathering of manna in Exodus 16. The involvement of her son also emphasizes the importance of family unity and cooperation in faith.

But he replied, “There are no more jars.”
The son's response marks the completion of the miracle. The limitation was not in God's power but in the number of jars collected. This teaches a lesson about the measure of faith and preparation; the more jars gathered, the greater the blessing. It echoes the principle found in Luke 6:38, where the measure given is the measure received. The finite number of jars contrasts with the infinite potential of God's provision.

Then the oil stopped flowing.
The cessation of the oil flow signifies the end of the miracle, directly tied to the number of jars. This illustrates that God's provision is sufficient for the need at hand, aligning with Philippians 4:19, which assures that God will supply all needs according to His riches. The oil, often symbolic of the Holy Spirit, also points to the anointing and presence of God, as seen in the anointing of kings and priests in the Old Testament. The stopping of the oil flow once the need is met underscores God's perfect timing and sufficiency.

She went and told the man of God
In the context of 2 Kings 4, the "man of God" refers to the prophet Elisha. Prophets in ancient Israel served as intermediaries between God and the people, delivering divine messages and performing miracles. The widow's approach to Elisha demonstrates her faith and recognition of his authority as God's representative. This act of seeking divine intervention is consistent with the cultural and religious practices of the time, where prophets were sought for guidance and miraculous help (1 Samuel 9:6-10).

and he said, “Go, sell the oil, and pay your debt.
Elisha's instruction to sell the oil highlights the miraculous provision of God, turning a small amount of oil into a resource sufficient to settle the widow's debts. This reflects God's care for the marginalized, such as widows, who were often vulnerable in ancient society. The act of selling the oil also emphasizes the importance of personal responsibility and stewardship, as the widow is directed to take action to resolve her financial crisis. This mirrors the principle found in Proverbs 22:7, which warns against the bondage of debt.

Then you and your sons can live on the remainder.”
The provision of oil not only addresses the immediate crisis but also ensures the future well-being of the widow and her sons. This reflects God's abundant provision, as seen in other biblical accounts such as the feeding of the 5,000 (Matthew 14:13-21). The phrase underscores the theme of divine sufficiency, where God provides not just for immediate needs but also for ongoing sustenance. This can be seen as a type of Christ, who provides eternal life and spiritual sustenance (John 6:35). The widow's story is a testament to faith and obedience resulting in divine blessing and provision.

One day Elisha went to Shunem
Elisha, the prophet and successor of Elijah, traveled extensively throughout Israel. Shunem was a town in the territory of Issachar, located in the Jezreel Valley. This area was fertile and strategically important, often mentioned in the context of various biblical events. Shunem is also known from the story of the Shunammite woman in 1 Samuel 28:4, where the Philistines camped before the battle of Gilboa. Elisha's journey to Shunem signifies his active ministry and the spread of God's word throughout Israel.

and a prominent woman who lived there
The woman is described as "prominent," indicating her wealth, influence, or social standing. In the cultural context of ancient Israel, women of prominence often had significant roles in their households and communities. Her prominence may also suggest her ability to provide for Elisha, reflecting the biblical theme of hospitality. This woman is later identified as the Shunammite woman, who plays a significant role in Elisha's ministry, demonstrating faith and hospitality.

persuaded him to have a meal
Hospitality was a crucial aspect of ancient Near Eastern culture, and sharing a meal was a sign of friendship and respect. The woman's persuasion indicates her eagerness to serve the man of God, reflecting the biblical principle of showing kindness to strangers, as seen in Hebrews 13:2. Her hospitality foreshadows the blessings she will receive, illustrating the principle that those who bless God's servants are themselves blessed.

So whenever he would pass by, he would stop there to eat
Elisha's repeated visits to the woman's home suggest a relationship of mutual respect and trust. This regular hospitality provided Elisha with physical sustenance and a place of rest, enabling him to continue his prophetic ministry. The woman's consistent generosity is reminiscent of the widow of Zarephath's support for Elijah in 1 Kings 17:8-16, highlighting the theme of God's provision through faithful individuals. This relationship also prefigures the New Testament practice of supporting itinerant ministers, as seen in 3 John 1:5-8.

Then the woman said to her husband
This phrase introduces the Shunammite woman, a notable figure in the narrative. Her interaction with her husband reflects the cultural norms of ancient Israel, where family decisions were often discussed within the household. The Shunammite woman is portrayed as perceptive and hospitable, qualities esteemed in biblical narratives. Her initiative in speaking to her husband highlights her role in recognizing and responding to the presence of God's work through Elisha.

Behold, now I know
The phrase "now I know" indicates a moment of revelation or realization. The Shunammite woman has observed Elisha's behavior and character over time, leading to her conviction. This reflects a biblical theme where God reveals His truth progressively, often through personal experience and observation. Her certainty underscores the importance of discernment in recognizing God's messengers.

that the one who often comes our way
Elisha's frequent visits suggest a relationship of trust and familiarity between him and the Shunammite family. This regular interaction provides the woman with ample opportunity to observe Elisha's conduct, reinforcing her conclusion about his character. The phrase also highlights the itinerant nature of prophets in ancient Israel, who traveled to deliver God's messages and perform miracles.

is a holy man of God
The designation "holy man of God" signifies Elisha's role as a prophet, set apart for divine purposes. Holiness in the biblical context implies moral purity and dedication to God's service. The Shunammite woman's recognition of Elisha as a "man of God" aligns with the broader biblical narrative, where prophets are often identified by their commitment to God's will and their role in conveying His messages. This acknowledgment also foreshadows the miraculous events that follow, affirming Elisha's divine authority.

Please let us make a small room upstairs
The Shunammite woman, residing in the town of Shunem, demonstrates hospitality and reverence for the prophet Elisha by suggesting the construction of a small room. This reflects the cultural importance of hospitality in ancient Israel, where providing for travelers and guests was a significant duty. The "upstairs" indicates a separate, private space, likely on the roof, which was common in ancient Near Eastern architecture. This act of kindness is reminiscent of the hospitality shown to prophets and men of God throughout the Bible, such as the widow of Zarephath's care for Elijah (1 Kings 17:9-24).

and put in it a bed, a table, a chair, and a lamp for him.
The provision of basic furnishings—bed, table, chair, and lamp—demonstrates thoughtful care for Elisha's needs, ensuring his comfort and ability to study or write. Each item has symbolic significance: the bed for rest, the table for sustenance or study, the chair for sitting, and the lamp for light, representing spiritual illumination. This mirrors the provision of God for His servants, ensuring they have what is necessary to fulfill their mission. The lamp, in particular, can be seen as a symbol of God's Word, as in Psalm 119:105, "Your word is a lamp to my feet and a light to my path."

Then when he comes to us, he can stay there.
The Shunammite woman's initiative ensures that Elisha has a place of refuge and rest whenever he visits. This reflects the ongoing relationship between the prophet and the family, highlighting the mutual respect and support between God's servants and His people. It also foreshadows the blessings that come from supporting God's work, as seen later in the chapter when Elisha intercedes for the woman, resulting in the miraculous birth of her son (2 Kings 4:16-17). This act of hospitality can be seen as a type of Christ's invitation to abide with Him, as He prepares a place for believers (John 14:2-3).

One day Elisha came to visit
Elisha, the prophet and successor of Elijah, often traveled to various locations in Israel to fulfill his prophetic duties. His visits were significant as they often brought divine insight or intervention. The phrase "one day" suggests a specific, divinely appointed time, emphasizing God's timing in the unfolding of events. Elisha's travels reflect the itinerant nature of prophets during this period, who moved among the people to deliver God's messages. This visit is to the Shunammite woman, a notable figure of hospitality and faith, highlighting the importance of hospitality in ancient Near Eastern culture.

and went to his upper room
The "upper room" was a common architectural feature in ancient Israelite homes, often used for guests or special purposes. It was typically a quiet, private space, separate from the main living areas, indicating a place of rest and reflection. The provision of an upper room by the Shunammite woman and her husband for Elisha demonstrates their respect and reverence for the man of God. This act of hospitality is reminiscent of other biblical accounts where prophets and messengers of God are provided with shelter, such as the widow of Zarephath with Elijah.

to lie down
Elisha's action of lying down suggests a need for rest, indicating the physical demands of his prophetic ministry. It also symbolizes a moment of peace and respite, which can be seen as a metaphor for spiritual rest in God's presence. This moment of rest precedes the miraculous events that follow, where Elisha will later prophesy the birth of a son to the Shunammite woman. The act of lying down in the upper room can also be seen as a precursor to the resurrection theme, as Elisha later uses this room to raise the Shunammite's son from the dead, foreshadowing the resurrection power of Christ.

And he said to Gehazi his servant,
Elisha, the prophet, is speaking to Gehazi, who serves as his assistant. Gehazi's role is significant as he often acts as a mediator between Elisha and others. This reflects the hierarchical structure of ancient Israelite society, where prophets often had attendants. Gehazi's later actions in 2 Kings 5 reveal his character flaws, contrasting with Elisha's integrity.

“Call the Shunammite woman.”
The Shunammite woman is a notable figure in 2 Kings 4. She is from Shunem, a town in the territory of Issachar, located in the Jezreel Valley. Her hospitality towards Elisha demonstrates her faith and respect for God's prophet. Her story parallels the hospitality shown to prophets in other biblical accounts, such as the widow of Zarephath with Elijah (1 Kings 17). The Shunammite woman's interactions with Elisha highlight themes of faith, divine reward, and the miraculous.

And when he had called her,
Gehazi acts on Elisha's command, showing the obedience expected of a servant. This action sets the stage for the Shunammite woman's direct interaction with Elisha, emphasizing the importance of her role in the narrative. Her willingness to respond to the call reflects her respect and trust in Elisha, which is crucial for the unfolding of the miracle that follows.

she stood before him,
The Shunammite woman's presence before Elisha signifies her readiness to receive a message or blessing. Standing before a prophet was a position of humility and expectation. This moment foreshadows the significant interaction that will lead to the promise of a son, a theme reminiscent of other biblical accounts where God grants children to barren women, such as Sarah (Genesis 18) and Hannah (1 Samuel 1). This encounter underscores the power of God working through His prophets to fulfill His promises.

and Elisha said to Gehazi
Elisha, the prophet and successor of Elijah, often worked through his servant Gehazi. This reflects the common practice of prophets having attendants or disciples. Gehazi's role is significant as he acts as an intermediary, highlighting the hierarchical structure in prophetic ministry. This mirrors the relationship between Moses and Joshua or Paul and Timothy, where mentorship and delegation are key.

Now tell her
Elisha instructs Gehazi to communicate with the Shunammite woman, showing respect and gratitude for her hospitality. This reflects the cultural norms of the time, where direct communication between men and women, especially of different social standings, was often mediated. It also underscores the importance of gratitude and acknowledgment in relationships, a theme echoed in the New Testament with Jesus' interactions with those who served Him.

‘Look, you have gone to all this trouble for us.
The Shunammite woman had provided a room and sustenance for Elisha, demonstrating the biblical principle of hospitality. This act of kindness is reminiscent of the hospitality shown to angels in Genesis 18 by Abraham and Sarah. It highlights the virtue of serving God's messengers, which is rewarded by God, as seen in Hebrews 13:2.

What can we do for you?
Elisha's question reflects the biblical principle of reciprocity and blessing those who bless God's servants. This is akin to the promise given to Abraham in Genesis 12:3, where those who bless God's people are blessed in return. It also foreshadows the New Testament teaching of giving and receiving, as seen in Luke 6:38.

Can we speak on your behalf to the king or the commander of the army?’
Elisha offers to use his influence to benefit the woman, indicating his respected position in Israel. This reflects the interconnectedness of spiritual and political spheres in ancient Israel, where prophets often advised kings, as seen with Nathan and David. It also shows the prophet's role as an intercessor, a type of Christ who intercedes on behalf of humanity.

“I have a home among my own people,” she replied.
The Shunammite woman's response indicates contentment and a sense of belonging within her community. This reflects the biblical value of contentment and the importance of community, as seen in Philippians 4:11-12. Her reply also suggests a deep trust in God's provision, paralleling the faith of the widow of Zarephath in 1 Kings 17.

So he asked, “Then what should be done for her?”
This question is posed by Elisha, the prophet, who is seeking to repay the Shunammite woman for her hospitality. In the cultural context of ancient Israel, hospitality was a significant virtue, and Elisha's desire to reciprocate reflects the importance of gratitude and blessing those who bless others. This mirrors the biblical principle found in Genesis 12:3, where God promises to bless those who bless His people.

“Well, she has no son,” Gehazi replied,
Gehazi, Elisha's servant, identifies the woman's lack of a son as a significant issue. In the historical and cultural context of ancient Israel, having a son was crucial for a family's legacy and security. Sons were seen as a blessing from God (Psalm 127:3-5) and were essential for carrying on the family name and providing for parents in their old age. This situation echoes the stories of other biblical women, such as Sarah, Rebekah, and Hannah, who also faced barrenness and were later blessed with children.

“and her husband is old.”
The mention of the husband's age highlights the improbability of the couple having children naturally, setting the stage for a miraculous intervention. This detail parallels the story of Abraham and Sarah in Genesis 18, where Sarah's advanced age made the promise of a son seem impossible. Such instances in Scripture often serve as a type of divine intervention, showcasing God's power to fulfill His promises against all odds. This also foreshadows the miraculous birth of Jesus Christ, born to the Virgin Mary, emphasizing God's ability to bring life where it seems impossible.

Call her,
Elisha, the prophet, is speaking to his servant Gehazi. This moment occurs in the context of Elisha's interactions with a Shunammite woman who has shown him great hospitality. The act of calling her signifies a moment of divine intervention and blessing. In biblical narratives, prophets often act as intermediaries between God and people, and Elisha's command here sets the stage for a significant announcement. This reflects the role of prophets in the Old Testament as messengers of God's will, similar to how God called Samuel in 1 Samuel 3.

said Elisha.
Elisha, whose name means "God is salvation," is a central figure in the books of Kings. He succeeded Elijah and performed many miracles, demonstrating God's power and presence among His people. Elisha's ministry is marked by acts of compassion and miraculous provision, which foreshadow the ministry of Jesus Christ, who also performed miracles and brought messages of hope and salvation.

So Gehazi called her,
Gehazi, Elisha's servant, plays a supporting role in Elisha's ministry. His actions here are obedient, reflecting the hierarchical structure of prophetic ministry. Gehazi's role is similar to that of other biblical figures who assist prophets, such as Joshua to Moses. This moment also highlights the importance of servanthood and obedience in fulfilling God's purposes.

and she stood in the doorway.
The Shunammite woman's position in the doorway is symbolic. In ancient Near Eastern culture, doorways were places of transition and decision. Standing in the doorway signifies a moment of anticipation and readiness to receive a message or blessing. This imagery is echoed in Revelation 3:20, where Jesus stands at the door and knocks, inviting believers to open their hearts to Him. The doorway here represents a threshold to a new chapter in the woman's life, as she is about to receive a promise from God through Elisha.

And Elisha declared
Elisha, the successor of Elijah, is a prominent prophet in the Northern Kingdom of Israel. His ministry is marked by miracles and acts of compassion, reflecting God's power and presence among His people. Elisha's declaration is authoritative, indicating his role as a spokesperson for God. Prophets often delivered messages that were direct and carried divine authority, as seen in other instances like Nathan's confrontation with David (2 Samuel 12:7).

At this time next year
This phrase indicates a specific prophetic timeline, similar to God's promise to Abraham and Sarah regarding the birth of Isaac (Genesis 18:10). It underscores the certainty and divine timing of God's promises, emphasizing that God's plans unfold according to His perfect schedule.

you will hold a son in your arms
The promise of a son is significant in the cultural and historical context of ancient Israel, where having a male heir was crucial for inheritance and family lineage. This promise mirrors other miraculous births in Scripture, such as Isaac, Samuel, and John the Baptist, each playing a pivotal role in God's redemptive plan. The son symbolizes hope and the continuation of God's covenant promises.

“No, my lord,” she said
The Shunammite woman's response reflects a mix of disbelief and reverence. Addressing Elisha as "my lord" shows respect for his prophetic office. Her reaction is reminiscent of Sarah's laughter in Genesis 18:12, highlighting a common human response to seemingly impossible promises.

“Do not lie to your maidservant, O man of God.”
Her plea reveals her vulnerability and fear of disappointment. The term "man of God" acknowledges Elisha's divine authority and connection to God. This phrase underscores the deep trust and expectation placed on prophets, as well as the human struggle with faith and doubt. The woman's request not to be deceived echoes the desire for truth and reliability in God's promises, a theme prevalent throughout Scripture.

But the woman did conceive
This phrase highlights the miraculous nature of the conception, as the woman was previously barren. In the biblical context, barrenness was often seen as a significant challenge and a source of social stigma. The miraculous conception parallels other biblical accounts, such as Sarah (Genesis 21:1-2) and Hannah (1 Samuel 1:19-20), where God intervenes to fulfill His promises. This event underscores God's power to bring life and fulfill His word through His prophets.

and at that time the next year
The specific timing emphasizes the accuracy and reliability of prophetic words. In the ancient Near Eastern context, time was often marked by agricultural cycles, and the phrase suggests a full cycle of seasons. This precise fulfillment of prophecy reinforces the authority of Elisha as a true prophet of God, whose words are trustworthy and come to pass as spoken.

she gave birth to a son
The birth of a son was particularly significant in ancient Israelite culture, as sons were seen as carriers of the family lineage and inheritors of the family estate. This birth not only brought personal joy to the woman and her husband but also had broader implications for their social standing and future security. The son can be seen as a type of Christ, a miraculous child who brings hope and fulfills divine promises.

just as Elisha had told her
This phrase confirms the fulfillment of Elisha's prophecy, highlighting the role of prophets as God's messengers. Elisha, as a successor to Elijah, continues the prophetic tradition of speaking God's truth and demonstrating His power. The fulfillment of his words serves to authenticate his ministry and the divine source of his message. This also connects to the broader biblical theme of God's faithfulness to His promises, as seen throughout Scripture.

And the child grew
This phrase indicates the passage of time and the natural development of the child, who is the son of the Shunammite woman. This growth is both physical and symbolic, representing the fulfillment of God's promise through Elisha to the Shunammite woman (2 Kings 4:16-17). The growth of the child can be seen as a testament to God's faithfulness and the miraculous nature of his birth, similar to other significant births in the Bible, such as Isaac (Genesis 21:1-7) and Samuel (1 Samuel 1:19-20).

and one day he went out to his father
The phrase "one day" suggests a specific, significant event in the narrative. The child going out to his father indicates a customary practice in agrarian societies where children would join their parents in daily activities, learning the family trade. This reflects the cultural context of ancient Israel, where family units worked together in agricultural settings. The father-son relationship is a recurring theme in Scripture, often symbolizing the transmission of faith and tradition (Proverbs 22:6).

who was with the harvesters
The mention of harvesters situates the event during the harvest season, a critical time in the agricultural calendar of ancient Israel. Harvesting was a communal activity, often involving the entire family and hired laborers. This setting underscores the importance of community and cooperation in sustaining life. Biblically, harvest time is frequently used as a metaphor for spiritual truths, such as the gathering of believers (Matthew 9:37-38) and the final judgment (Revelation 14:15). The presence of the father with the harvesters highlights his role as a provider and leader, reflecting God's provision and care for His people.

“My head! My head!”
This phrase indicates the sudden onset of a severe ailment, possibly a sunstroke, which was common in the hot climate of ancient Israel. The repetition emphasizes the intensity of the pain. In biblical narratives, physical ailments often serve as a precursor to divine intervention or a test of faith. The cry for help reflects human vulnerability and the need for divine assistance, reminiscent of other biblical figures who called out in distress, such as David in the Psalms.

he complained to his father.
The child’s immediate reaction is to seek comfort and assistance from his father, highlighting the familial structure and the role of the father as a protector and provider. This reflects the patriarchal society of ancient Israel, where the father was the head of the household. The father-son relationship is a recurring theme in Scripture, symbolizing the relationship between God the Father and His children, as seen in the parable of the prodigal son.

So his father told a servant,
The presence of a servant indicates the family's social status, suggesting they were relatively well-off, as having servants was a sign of wealth. This detail provides insight into the socio-economic conditions of the time. The father's decision to involve a servant shows the delegation of duties within a household, a common practice in ancient cultures. It also reflects the father's immediate concern for his son's well-being, prioritizing swift action.

“Carry him to his mother.”
The instruction to take the child to his mother underscores the mother's role as a caregiver and nurturer, a common expectation in ancient societies. This action foreshadows the mother's pivotal role in the subsequent narrative, where her faith and determination lead to the miraculous intervention by the prophet Elisha. The mother’s involvement is crucial, as women in the Bible often symbolize faith and intercession, paralleling figures like Hannah and Mary. The act of carrying the child can be seen as a type of Christ, who bears our burdens and brings us to a place of healing and restoration.

After the servant had picked him up and carried him to his mother
This phrase highlights the role of servants in ancient Israelite society, where they often acted as intermediaries in family matters. The servant's action reflects the urgency and care in responding to the boy's condition. The cultural context shows the importance of family and community support in times of crisis. This act of carrying the boy to his mother can be seen as a gesture of compassion and duty, reminiscent of how believers are called to bear one another's burdens (Galatians 6:2).

the boy sat on her lap until noon
The image of the boy sitting on his mother's lap is poignant, symbolizing the close bond between mother and child. In biblical times, the lap was often a place of comfort and security, reflecting the nurturing role of the mother. The mention of "until noon" may indicate the passage of time and the mother's hope for her child's recovery. This scene can be compared to the nurturing care God provides to His children, as seen in Isaiah 66:13, where God comforts His people as a mother comforts her child.

and then he died
The death of the boy introduces a moment of deep sorrow and testing of faith. In the broader biblical narrative, death is a consequence of the fall (Genesis 3) and a reminder of human mortality. This event sets the stage for a miraculous intervention by the prophet Elisha, foreshadowing the power of God over life and death. It also parallels the resurrection power seen in the New Testament, particularly in the miracles of Jesus, such as the raising of Jairus's daughter (Mark 5:41-42). This moment of death and subsequent resurrection serves as a type of Christ's own death and resurrection, offering hope of eternal life to believers.

And she went up
The woman in this passage is the Shunammite woman, who is notable for her hospitality towards Elisha, the prophet. Her action of going up suggests that the prophet's room was on an upper level, a common architectural feature in ancient Israelite homes, where guest quarters were often located. This reflects her determination and urgency in addressing the crisis of her son's death.

and laid him on the bed of the man of God.
The bed of the man of God, Elisha, symbolizes a place of divine presence and power. By placing her deceased son on Elisha's bed, the Shunammite woman demonstrates her faith in the prophet's connection to God and her hope for a miracle. This act can be seen as an expression of her belief in the power of God working through His prophet, similar to how Elijah raised the widow's son in 1 Kings 17:19-23.

Then she shut the door
Shutting the door indicates a private, sacred space, setting the stage for a divine encounter. It reflects a moment of faith and expectation, reminiscent of Jesus' instruction in Matthew 6:6 to pray in private. This action also prevents any interference or disturbance, allowing for a focused appeal to God through His prophet.

and went out.
Her departure signifies her next step of faith, seeking Elisha without delay. It underscores her proactive faith and determination to seek divine intervention. This mirrors the biblical theme of seeking God earnestly in times of need, as seen in Hebrews 11:6, which emphasizes that God rewards those who earnestly seek Him.

And the woman called her husband
This phrase introduces the Shunammite woman, a notable figure in 2 Kings 4. Her initiative in calling her husband reflects her proactive and decisive nature. In the cultural context of ancient Israel, women typically held domestic roles, yet this woman demonstrates leadership and spiritual insight. Her actions parallel other biblical women like Deborah and Abigail, who also took decisive actions in times of need.

and said, “Please send me one of the servants and one of the donkeys,
The request for a servant and a donkey indicates the urgency and importance of her mission. Donkeys were common means of transportation, signifying her intent to travel quickly. The mention of a servant highlights her social status, as she had resources at her disposal. This reflects the cultural norm where wealthier families had servants to assist in daily tasks.

that I may go quickly to the man of God and return.”
The "man of God" refers to the prophet Elisha, who was known for performing miracles and serving as a conduit for God's power. Her desire to go quickly underscores her faith and urgency, as she seeks divine intervention for her son. This reflects a deep trust in God's representatives, similar to the faith shown by the centurion in Matthew 8:5-13, who also sought healing through a man of God. The Shunammite woman's journey to Elisha can be seen as a type of seeking Christ, the ultimate mediator between God and humanity.

“Why would you go to him today?” he replied.
In this passage, the speaker is the husband of the Shunammite woman. His question reflects the cultural and religious practices of ancient Israel, where visits to prophets were often reserved for special occasions or times of need. The husband’s inquiry suggests that he does not perceive an immediate crisis, highlighting his lack of awareness of the situation. This phrase underscores the societal norms of seeking prophetic counsel during specific times, indicating the importance of prophets in spiritual and communal life.

“It is not a New Moon or a Sabbath.”
The New Moon and the Sabbath were significant times for worship and religious observance in Israel. The New Moon marked the beginning of the month and was a time for offerings and seeking divine guidance (Numbers 28:11-15). The Sabbath was a weekly day of rest and worship, as commanded in the Ten Commandments (Exodus 20:8-11). The husband’s statement implies that these were customary times for visiting a prophet, suggesting that the Shunammite woman’s visit on an ordinary day was unusual. This highlights the urgency and gravity of her situation, as she seeks Elisha’s help outside the regular religious calendar.

“Everything is all right,” she said.
The Shunammite woman’s response is a statement of faith and determination. Despite her son’s death, she chooses not to disclose the tragedy to her husband at this moment. Her words can be seen as an expression of trust in God and the prophet Elisha, whom she believes can restore her son. This phrase reflects a theme of faith and hope in the face of adversity, a common motif in biblical narratives. It also foreshadows the miraculous intervention that follows, drawing a parallel to the faith demonstrated by other biblical figures who trusted in God’s power to overcome seemingly insurmountable challenges.

Then she saddled the donkey
In ancient Israel, donkeys were common means of transportation, especially for long journeys. The act of saddling a donkey indicates preparation and urgency. This woman, the Shunammite, is taking decisive action, reflecting her determination and faith. Her initiative is reminiscent of other biblical figures who took immediate action in times of crisis, such as Abraham in Genesis 22:3.

and told her servant
The presence of a servant highlights the social status of the Shunammite woman, indicating she was of some means. Servants were often entrusted with important tasks, and her command shows her authority and the trust she placed in her servant. This mirrors the relationship between other biblical figures and their servants, such as Eliezer with Abraham in Genesis 24.

“Drive onward;
The phrase suggests urgency and determination. The Shunammite woman is focused on reaching the prophet Elisha without delay. This urgency is similar to the haste seen in other biblical narratives, such as the Israelites' exodus from Egypt (Exodus 12:11).

do not slow the pace for me
Her insistence on maintaining speed underscores the critical nature of her mission. It reflects her resolve and the seriousness of her situation, akin to the urgency seen in the New Testament when Jesus sets His face toward Jerusalem (Luke 9:51).

unless I tell you.”
This phrase indicates her control over the journey and her awareness of her own limits. It shows wisdom and foresight, ensuring that the journey is as swift as possible while still allowing for necessary adjustments. This balance of urgency and prudence is a theme seen throughout Scripture, such as in Proverbs 21:5, which speaks to the value of diligent planning.

So she set out and went to the man of God at Mount Carmel.
The woman in this passage is the Shunammite woman, who had previously shown great hospitality to Elisha, the man of God. Her journey to Mount Carmel indicates her determination and faith, as Mount Carmel was a significant distance from Shunem, approximately 15-20 miles. Mount Carmel is historically significant as the site where Elijah, Elisha's predecessor, confronted the prophets of Baal (1 Kings 18). This location symbolizes divine encounters and prophetic authority. The Shunammite woman's decision to seek Elisha underscores her belief in his connection to God and her hope for a miraculous intervention.

When the man of God saw her at a distance,
Elisha's ability to see the Shunammite woman from afar may suggest his attentiveness and spiritual insight. In biblical narratives, seeing from a distance often implies anticipation of an important event or revelation. This moment foreshadows the urgency and significance of the woman's visit. It also highlights Elisha's role as a prophet who is aware of the needs of those who seek him.

he said to his servant Gehazi,
Gehazi, Elisha's servant, plays a recurring role in the narratives involving Elisha. His presence here indicates the structured relationship between prophets and their attendants, who often acted as intermediaries. Gehazi's involvement in this story sets the stage for later events where his character and actions are further developed, particularly in 2 Kings 5, where his greed leads to his downfall.

“Look, there is the Shunammite woman.”
Elisha's recognition of the Shunammite woman signifies the established relationship and mutual respect between them. Her identity as "the Shunammite woman" connects her to previous events where she demonstrated faith and hospitality (2 Kings 4:8-17). This recognition also emphasizes the personal nature of prophetic ministry, where prophets often had ongoing relationships with those they ministered to. The mention of her by name indicates her importance in the narrative and foreshadows the miraculous events that will follow.

Please run out now to meet her
This phrase indicates urgency and concern. Elisha, the prophet, is instructing his servant Gehazi to quickly approach the Shunammite woman. The urgency reflects the importance of hospitality and care in ancient Near Eastern culture, where visitors and those in distress were to be attended to promptly. This also shows Elisha's sensitivity to the needs of others, a characteristic of a true servant of God.

and ask, ‘Are you all right?
The question "Are you all right?" is a direct inquiry into the woman's well-being. In the Hebrew context, this question is about her "shalom," which encompasses peace, health, and overall welfare. This reflects the biblical principle of caring for others' holistic well-being, as seen in Philippians 2:4, which encourages looking out for the interests of others.

Is your husband all right?
The mention of the husband highlights the patriarchal structure of ancient Israelite society, where the husband was often seen as the head of the household. This question also shows the importance of family unity and the well-being of each family member, a theme echoed in Ephesians 5:25-33, which discusses the roles and responsibilities within a Christian marriage.

Is your child all right?’”
The child in question is the miraculous son given to the Shunammite woman by God through Elisha's prophecy (2 Kings 4:16-17). This question underscores the value placed on children in biblical times, as they were seen as a blessing from God (Psalm 127:3). The inquiry into the child's well-being also foreshadows the unfolding miracle, as the child had died, and the woman's faith in seeking Elisha is pivotal.

And she answered, “Everything is all right.”
The woman's response, "Everything is all right," is a statement of faith and composure. Despite her son's death, she chooses to speak words of faith, reflecting a deep trust in God's power and the prophet's ability to intercede. This mirrors the faith seen in Hebrews 11:1, which defines faith as confidence in what we hope for and assurance about what we do not see. Her response can also be seen as a type of Christ, who, in the face of adversity, remained steadfast and trusting in God's plan.

When she reached the man of God at the mountain
The "man of God" refers to Elisha, a prominent prophet in Israel. The mountain is likely Mount Carmel, a significant location for prophetic activity, as seen in 1 Kings 18 with Elijah's confrontation with the prophets of Baal. This setting underscores the spiritual significance of the encounter. The woman is the Shunammite, who had previously shown hospitality to Elisha and was blessed with a son through his prophecy. Her journey to the mountain indicates urgency and desperation, reflecting her faith in Elisha's connection to God.

she clung to his feet
Clinging to someone's feet was a gesture of deep respect and supplication in ancient Near Eastern culture. It signifies the woman's desperation and her recognition of Elisha's authority and ability to intercede with God. This act parallels other biblical instances where individuals sought mercy or favor, such as the woman with the issue of blood touching Jesus' garment (Mark 5:27-28).

Gehazi came over to push her away
Gehazi, Elisha's servant, attempts to protect his master from what he perceives as an inappropriate or overwhelming approach. This reflects a common cultural practice where servants or disciples would manage access to their masters. Gehazi's action contrasts with Jesus' response to children being brought to Him in Matthew 19:14, highlighting different approaches to accessibility and compassion.

but the man of God said, “Leave her alone
Elisha's command to Gehazi to leave the woman alone demonstrates his sensitivity to her distress and his understanding of the importance of compassion over protocol. This mirrors Jesus' actions in the New Testament, where He often prioritized individual needs over societal norms, emphasizing the value of each person.

for her soul is in deep distress
The phrase indicates profound emotional turmoil, suggesting a crisis beyond ordinary grief. The Hebrew word for "soul" (nephesh) encompasses the whole being, indicating that her distress affects her entire person. This aligns with biblical themes of God caring for the brokenhearted, as seen in Psalm 34:18.

and the LORD has hidden it from me and has not told me
Elisha acknowledges that God has not revealed the cause of the woman's distress to him, highlighting the prophet's reliance on divine revelation rather than personal insight. This moment underscores the mystery of God's ways and the limits of human understanding, even for prophets. It also reflects the biblical theme that God sometimes withholds information for His purposes, as seen in Deuteronomy 29:29.

Then she said,
This phrase introduces the response of the Shunammite woman to Elisha. The Shunammite woman is a significant figure in 2 Kings 4, known for her hospitality and faith. Her dialogue with Elisha occurs after the death of her promised son, highlighting her distress and urgency. The setting is in the Northern Kingdom of Israel during the time of the divided monarchy, a period marked by political instability and spiritual decline.

“Did I ask you for a son, my lord?
The Shunammite woman reminds Elisha that she did not request a son. This reflects her initial contentment and perhaps a fear of disappointment. Her address to Elisha as "my lord" shows respect and acknowledges his prophetic authority. The cultural context of ancient Israel placed great importance on having children, particularly sons, for lineage and inheritance. Her statement underscores the depth of her current grief, as she had not sought this blessing, which now seems lost.

Didn’t I say, ‘Do not deceive me?’”
This phrase recalls the earlier interaction between the woman and Elisha, where she expressed concern about being given false hope (2 Kings 4:16). Her use of "deceive" indicates a feeling of betrayal, as the joy of her son's birth has turned into sorrow. This moment parallels other biblical narratives where God's promises are tested, such as Abraham and Isaac (Genesis 22). It also foreshadows the resurrection theme, as Elisha will later restore her son to life, prefiguring Christ's power over death. The woman's plea reflects a deep trust in God's promises, even amidst doubt and despair.

So Elisha said to Gehazi
Elisha, the successor of Elijah, is a prominent prophet in Israel during the 9th century BC. Gehazi is his servant, often accompanying him in his ministry. This relationship mirrors that of Elijah and Elisha, highlighting the importance of mentorship and service in prophetic ministry.

Tie up your garment
This phrase refers to the practice of girding up one's loins, a common action in ancient Near Eastern culture to prepare for swift movement or work. It signifies readiness and urgency, indicating the importance of the task Gehazi is about to undertake.

Take my staff in your hand
The staff is a symbol of authority and power, often associated with leadership and divine intervention. In biblical narratives, staffs are used by figures like Moses to perform miracles, suggesting that Elisha's staff carries spiritual significance.

And go!
The command to go emphasizes the immediacy and importance of the mission. It reflects the urgency of the situation, as the boy's life is at stake, and underscores the need for prompt obedience in carrying out God's work.

If you meet anyone, do not greet him
In ancient Israel, greetings were often lengthy and involved, which could delay Gehazi's mission. This instruction highlights the priority of the task over social customs, emphasizing the seriousness of the situation.

And if anyone greets you, do not answer him
This further underscores the urgency and focus required for Gehazi's mission. It suggests that nothing should distract him from his purpose, reflecting a single-minded dedication to God's work.

Then lay my staff on the boy’s face
This action is symbolic, representing the transfer of divine power and authority. It parallels other biblical instances where physical objects are used as conduits for God's power, such as the hem of Jesus' garment in the New Testament. The act foreshadows the resurrection power of Christ, who brings life to the dead.

And the mother of the boy said,
This phrase introduces the Shunammite woman, a key figure in this narrative. She is a woman of faith and determination, previously introduced in 2 Kings 4:8-37. Her son, a miraculous gift from God through the prophet Elisha, has died unexpectedly. Her response is one of urgency and faith, seeking the prophet's intervention. This reflects the cultural context where women, though often in subordinate roles, could exhibit strong faith and influence.

“As surely as the LORD lives and as you yourself live,
This oath underscores the seriousness and urgency of her request. The phrase "as surely as the LORD lives" is a common biblical expression affirming the certainty and truth of one's words, seen in other scriptures like 1 Samuel 14:39 and 2 Samuel 15:21. It reflects her deep faith in the living God and her recognition of Elisha as His representative. The dual reference to the LORD and Elisha emphasizes her respect for both divine and prophetic authority.

I will not leave you.”
Her determination mirrors that of Ruth's commitment to Naomi in Ruth 1:16. It signifies her unwavering resolve to stay with Elisha until her son is restored. This persistence is a testament to her faith and mirrors the biblical theme of perseverance in seeking God's intervention, as seen in the parable of the persistent widow in Luke 18:1-8.

So he got up and followed her.
Elisha's response to the woman's insistence demonstrates his compassion and willingness to act on behalf of those in need. It highlights the role of prophets as intermediaries of God's power and mercy. This action foreshadows the ministry of Jesus Christ, who often responded to the faith and pleas of individuals, as seen in the healing of Jairus's daughter in Mark 5:21-43. Elisha's willingness to follow the woman also reflects the biblical principle of leaders serving others, as exemplified by Christ in Matthew 20:28.

Gehazi went on ahead of them
Gehazi, the servant of Elisha, is sent ahead as a representative of the prophet. This action reflects the urgency and seriousness of the situation. In biblical times, servants often acted on behalf of their masters, and Gehazi's role here is to prepare the way for Elisha's miracle. This mirrors the role of John the Baptist, who went ahead to prepare the way for Jesus.

and laid the staff on the boy’s face
The staff symbolizes the authority and power of the prophet, akin to Moses' staff in Exodus. In ancient Near Eastern culture, objects associated with holy men were believed to carry spiritual power. The act of laying the staff on the boy's face is an attempt to transfer divine power for healing, similar to how Jesus used physical touch in His healings.

but there was no sound or response
The lack of response indicates that the miracle did not occur through Gehazi's actions. This highlights the necessity of Elisha's personal involvement and the direct intervention of God. It underscores the theme that true power and life come from God alone, not through mere ritual or objects.

So he went back to meet Elisha
Gehazi's return to Elisha signifies the failure of the initial attempt and the need for further divine intervention. This reflects the biblical principle that human efforts are insufficient without God's presence and power, as seen in the story of the disciples unable to cast out a demon without Jesus' help (Mark 9:28-29).

and told him, “The boy has not awakened.”
The term "awakened" is significant, as it implies that death is like sleep, a concept echoed in the New Testament (e.g., John 11:11-14). This foreshadows the resurrection power of Christ, who is the ultimate source of life. The statement sets the stage for Elisha's forthcoming miracle, which prefigures Jesus' raising of the dead, such as Jairus' daughter (Mark 5:41-42).

When Elisha reached the house
Elisha, the prophet and successor of Elijah, is central to this narrative. His journey to the house signifies his role as a mediator of God's power. The context involves the Shunammite woman, who had shown hospitality to Elisha and was blessed with a son. This event takes place in Shunem, a town in the territory of Issachar, highlighting the geographical setting of Elisha's ministry in the Northern Kingdom of Israel. Elisha's arrival underscores the importance of prophetic presence in times of crisis, reflecting the role of prophets as God's representatives.

there was the boy
The boy is the miraculous child promised to the Shunammite woman by Elisha. His presence in the narrative emphasizes the fulfillment of God's promises through the prophet. The boy's death presents a crisis of faith and a test of the woman's trust in God's word. This situation parallels other biblical accounts where God tests faith through trials, such as Abraham with Isaac.

lying dead on his bed
The boy's death is a pivotal moment, symbolizing the fragility of life and the reality of human mortality. The bed, a place of rest, becomes a place of death, highlighting the reversal of expectations. This scene sets the stage for a miraculous intervention, foreshadowing resurrection themes found throughout Scripture. It prefigures the power of God to bring life from death, a theme ultimately fulfilled in Jesus Christ's resurrection. The narrative invites reflection on the sovereignty of God over life and death, and the hope of restoration through divine intervention.

So he went in
Elisha's actions demonstrate his faith and obedience to God. This phrase indicates his willingness to engage directly with the situation, reflecting the role of a prophet as an intermediary between God and people. Elisha's entry into the room signifies his readiness to perform a miracle, similar to how Jesus often entered into situations to bring healing and restoration (e.g., Mark 5:40).

closed the door
Closing the door symbolizes privacy and intimacy in prayer, emphasizing the need for focus and undistracted communion with God. This act is reminiscent of Jesus' instruction in Matthew 6:6 to pray in secret, highlighting the importance of personal and sincere communication with God. It also signifies a separation from the unbelief of others, creating a sacred space for divine intervention.

behind the two of them
The "two of them" refers to the child and Elisha, indicating that the miracle was to be a private matter between the prophet and the deceased child. This mirrors other biblical instances where miracles occur in the presence of a select few, such as Jesus raising Jairus' daughter (Mark 5:37-40), emphasizing the personal nature of God's work.

and prayed to the LORD
Prayer is central to Elisha's ministry, demonstrating reliance on God's power rather than his own. This act of prayer underscores the belief that miracles are acts of God, not man. It connects to James 5:16, which speaks of the effective prayer of a righteous person. Elisha's prayer is a model of faith and dependence on God, foreshadowing Christ's own prayerful life and His reliance on the Father (Luke 5:16).

Then Elisha got on the bed and lay on the boy
This action by Elisha is a direct response to the death of the Shunammite woman's son, whom God had previously given her as a miraculous gift through Elisha's prophecy. The act of lying on the boy is symbolic of Elisha's deep faith and reliance on God's power to bring life. It mirrors the actions of Elijah in 1 Kings 17:21, where Elijah also stretched himself over a dead child to bring him back to life. This demonstrates a continuity of prophetic ministry and the power of God working through His prophets.

mouth to mouth, eye to eye, and hand to hand
Elisha's actions here are intimate and personal, indicating a complete identification with the boy's condition. This physical contact can be seen as a type of Christ, who fully identified with humanity in His incarnation (Philippians 2:7-8). The specific mention of mouth, eyes, and hands suggests a totality of engagement, symbolizing the life-giving breath of God, the vision of divine purpose, and the work of God's hands. This act of laying on the boy is not a magical ritual but a demonstration of faith in God's power to restore life.

As he stretched himself out over him
The stretching out of Elisha over the boy signifies an act of intercession and a physical representation of prayer. It is a vivid picture of the prophet's role as a mediator between God and man, similar to how Christ intercedes for believers (Hebrews 7:25). This act also reflects the persistence in prayer and faith, as Elisha does not simply pray from a distance but fully engages in the act of seeking God's intervention.

the boy’s body became warm
The warming of the boy's body is the first sign of life returning, indicating that God is beginning to answer Elisha's prayer. This gradual process highlights the nature of divine miracles, which can sometimes unfold progressively rather than instantaneously. It also serves as a reminder of the power of God to bring life from death, a theme that runs throughout Scripture and finds its ultimate fulfillment in the resurrection of Jesus Christ (John 11:25-26). The warming of the body is a precursor to the full restoration of life, symbolizing hope and the promise of God's faithfulness.

Elisha turned away and paced back and forth across the room.
This phrase highlights Elisha's persistence and dedication in seeking God's intervention. The act of pacing can be seen as a form of intense prayer or meditation, reflecting a deep reliance on God. In biblical context, prophets often engaged in physical acts as part of their intercessory efforts (e.g., Elijah on Mount Carmel in 1 Kings 18:42-44). The room is likely the upper chamber prepared by the Shunammite woman, symbolizing a place set apart for divine encounters.

Then he got on the bed and stretched himself out over the boy again,
Elisha's actions mirror those of his mentor, Elijah, who performed a similar miracle in 1 Kings 17:21. This physical act of stretching out over the boy signifies a transfer of life and power, symbolizing the prophet's role as a mediator of God's life-giving power. It also prefigures the concept of resurrection, a theme that finds its ultimate fulfillment in Jesus Christ, who is the resurrection and the life (John 11:25).

and the boy sneezed seven times and opened his eyes.
The sneezing seven times is significant, as the number seven often represents completeness or perfection in the Bible (Genesis 2:2-3, Revelation 1:20). This act signifies the complete restoration of life to the boy. The opening of the eyes symbolizes awakening and new life, akin to spiritual rebirth. This miracle foreshadows the resurrection power of Christ, who opens the eyes of the spiritually blind and brings life to the dead (John 9:39, Ephesians 2:5).

Elisha summoned Gehazi and said,
Elisha, a prophet and successor to Elijah, often worked through his servant Gehazi. This reflects the hierarchical structure common in ancient Israel, where prophets had attendants. Gehazi's role is significant, as he acts as a mediator between Elisha and others, similar to how priests and prophets often mediated between God and the people. This phrase also highlights Elisha's authority and the respect he commanded.

“Call the Shunammite woman.”
The Shunammite woman is a notable figure in 2 Kings 4, known for her hospitality and faith. Shunem was a town in the territory of Issachar, located in the Jezreel Valley, a fertile region. Her story is a testament to the importance of faith and hospitality in the Hebrew tradition. The call to the Shunammite woman signifies a moment of divine intervention and fulfillment of God's promise through Elisha.

So he called her and she came.
This immediate response indicates the woman's respect and trust in Elisha. Her obedience is a reflection of her faith, which is a recurring theme in the Bible. The narrative demonstrates the importance of responding to God's call, as seen in other biblical figures like Abraham and Moses, who also responded promptly to divine instructions.

Then Elisha said, “Pick up your son.”
This phrase marks the culmination of a miraculous event. Earlier in the chapter, the Shunammite woman's son had died, and Elisha, through God's power, raised him back to life. This act prefigures the resurrection power of Jesus Christ, who also raised the dead, such as Lazarus. The command to "pick up your son" signifies restoration and the fulfillment of God's promises, echoing themes of resurrection and new life found throughout Scripture.

She came in
The woman in this passage is the Shunammite woman, who had previously shown great hospitality to the prophet Elisha. Her coming in signifies her return to the prophet's presence after a miraculous event. This reflects the cultural practice of seeking out a prophet or man of God for guidance and intervention, as prophets were seen as intermediaries between God and His people.

fell at his feet
Falling at someone's feet was a sign of deep respect and gratitude in ancient Near Eastern culture. This act indicates her acknowledgment of Elisha's role as a man of God and her profound thankfulness for the miracle that has just occurred. It also parallels other biblical instances where individuals fall at the feet of Jesus, recognizing His divine authority and power (e.g., Luke 8:41, Mark 5:22).

and bowed to the ground
Bowing to the ground further emphasizes her humility and reverence. This gesture is often associated with worship and submission, seen throughout the Old Testament when individuals encounter divine intervention or presence (e.g., Genesis 18:2, Exodus 34:8). It underscores the recognition of God's power working through His prophet.

Then she picked up her son
The act of picking up her son signifies the restoration of life and the fulfillment of Elisha's promise. This miracle is reminiscent of other biblical accounts of resurrection, such as Elijah raising the widow's son in 1 Kings 17:22 and Jesus raising Jairus's daughter in Mark 5:41-42. It serves as a type of Christ, foreshadowing the ultimate resurrection power of Jesus.

and went out
Her departure with her son symbolizes the completion of the miracle and the return to normalcy. It highlights the transformative power of faith and God's intervention in the lives of His people. This moment also reflects the peace and restoration that follows divine encounters, as seen in other biblical narratives where individuals are sent away in peace after experiencing God's miraculous works (e.g., Mark 5:34, Luke 7:50).

When Elisha returned to Gilgal
Gilgal was a significant location in Israel's history, first mentioned in Joshua 4:19-20 as the place where the Israelites camped after crossing the Jordan River. It served as a base for their initial conquest of Canaan. Elisha's return to Gilgal signifies a return to a place of spiritual heritage and renewal. This location is also associated with prophetic activity, as seen in 2 Kings 2:1, where Elijah and Elisha traveled from Gilgal before Elijah's ascension.

there was a famine in the land
Famines were not uncommon in the ancient Near East and often served as a divine instrument for judgment or testing. In the context of Israel, famines were sometimes a result of the nation's disobedience to God, as outlined in Deuteronomy 28:23-24. This particular famine sets the stage for a demonstration of God's provision through Elisha, reminiscent of the miracles performed by Elijah during a previous famine (1 Kings 17).

As the sons of the prophets were sitting at his feet
The "sons of the prophets" refers to a group of prophetic disciples or a school of prophets. These groups were communities dedicated to learning and practicing the prophetic ministry. Sitting at Elisha's feet indicates a position of learning and submission, similar to the relationship between a rabbi and his disciples, as seen in Luke 10:39 with Mary sitting at Jesus' feet.

he said to his attendant
Elisha's attendant, likely Gehazi, played a significant role in assisting the prophet, similar to the role of Joshua to Moses. This relationship highlights the importance of mentorship and service in the prophetic ministry. Gehazi's later actions in 2 Kings 5:20-27 serve as a cautionary tale about the dangers of greed and disobedience.

Put on the large pot and boil some stew
The large pot signifies a communal meal, reflecting the communal nature of the prophetic community. The act of boiling stew is a practical response to the famine, demonstrating Elisha's role not only as a spiritual leader but also as a provider for the physical needs of his followers. This mirrors the provision of manna in the wilderness (Exodus 16) and foreshadows Jesus' feeding of the multitudes (Matthew 14:13-21).

for the sons of the prophets
This phrase underscores the communal and supportive environment within the prophetic community. The provision of food during a famine is a testament to God's care for His people and His ability to provide in times of need. It also highlights the role of the prophetic community in sustaining spiritual and physical life, akin to the early Christian community in Acts 2:44-47, where believers shared everything in common.

One of them went out to the field to gather herbs
This phrase indicates the setting of a time of scarcity, possibly during a famine, which is a recurring theme in the Old Testament. The sons of the prophets, a group of disciples under Elisha, were likely in need of sustenance. Gathering herbs suggests a reliance on the land for food, reflecting the agrarian lifestyle of ancient Israel. This act of gathering also echoes the provision of God in the wilderness, where manna was collected daily.

and he found a wild vine
The wild vine represents the unknown and potentially dangerous elements in the natural world. In biblical symbolism, vines often represent Israel or spiritual fruitfulness, but a "wild" vine suggests something outside of God's cultivated provision. This can be seen as a metaphor for false teachings or influences that appear beneficial but are ultimately harmful.

from which he gathered as many wild gourds as his garment could hold
The act of gathering wild gourds in abundance shows a lack of discernment, driven by desperation. The use of the garment as a container highlights the resourcefulness and urgency of the situation. Wild gourds, likely colocynths, are known to be bitter and potentially toxic, symbolizing the dangers of relying on human understanding rather than divine guidance.

Then he came back and cut them up into the pot of stew
This action demonstrates the communal living and shared resources among the sons of the prophets. The pot of stew represents the collective sustenance of the community. The cutting and adding of the gourds without knowledge of their nature suggests a lack of spiritual discernment, paralleling the need for spiritual leaders to be vigilant against false doctrines.

though no one knew what they were
This phrase underscores the ignorance and potential peril of the situation. It serves as a warning about the consequences of spiritual blindness and the importance of seeking God's wisdom. The lack of knowledge about the gourds can be seen as a type of the hidden dangers of sin or false teachings that can infiltrate a community. This incident foreshadows the miraculous intervention of God through Elisha, pointing to Christ as the ultimate source of wisdom and provision.

And they poured it out for the men to eat
This phrase indicates the communal nature of meals in ancient Israel, where food was often shared among groups. The act of pouring out the stew suggests a setting of hospitality and provision, reflecting the cultural importance of sharing meals. In biblical times, meals were not only for sustenance but also for fellowship and community bonding. This setting is reminiscent of other biblical instances where food is shared among groups, such as the feeding of the 5,000 in the New Testament.

but when they tasted the stew they cried out
The immediate reaction upon tasting the stew highlights the urgency and seriousness of the situation. The cry indicates a recognition of danger, suggesting that the stew contained something harmful. This reflects the human instinct to avoid danger and the communal concern for the well-being of others. The reaction can be compared to the Israelites' cries for help in times of distress throughout the Old Testament, such as their cries for deliverance from Egypt.

“There is death in the pot, O man of God!”
The phrase "death in the pot" signifies the presence of something lethal or poisonous. In the ancient world, food safety was a significant concern, and the presence of harmful substances in food could lead to death. The term "man of God" refers to Elisha, a prophet known for his miracles and divine authority. This acknowledgment of Elisha's role underscores the belief in divine intervention and the power of God working through His prophets. The cry for help to a "man of God" reflects the reliance on divine assistance in times of crisis, similar to how people sought Jesus for healing and miracles.

And they could not eat it
The inability to eat the stew emphasizes the severity of the situation. It suggests that the stew was not only unpalatable but potentially deadly. This phrase underscores the theme of divine provision and protection, as the narrative continues with Elisha's intervention to purify the stew. The inability to consume the food parallels other biblical instances where God provides a solution to seemingly insurmountable problems, such as the provision of manna in the wilderness.

Then Elisha said, “Get some flour.”
Elisha, the prophet and successor of Elijah, often performed miracles that demonstrated God's power and provision. In this instance, the use of flour is significant. Flour, a staple food, symbolizes sustenance and life. This act can be seen as a precursor to the miracles of Jesus, such as the feeding of the 5,000, where simple elements are used to provide for many. The use of flour also connects to the idea of God using ordinary means to accomplish extraordinary purposes.

He threw it into the pot and said,
The act of throwing flour into the pot signifies a divine intervention. In the context of ancient Israel, prophets were seen as mediators of God's will. Elisha's actions demonstrate his role as a conduit for God's miraculous power. This moment reflects the authority given to prophets to act on God's behalf, similar to how Jesus performed miracles to reveal His divine authority.

“Pour it out for the people to eat.”
This command reflects Elisha's confidence in God's provision. The people were in need, and Elisha's instruction to serve the food shows faith that God had removed the danger. This mirrors the biblical theme of God's provision in times of need, as seen in the manna provided to the Israelites in the wilderness. It also foreshadows the Last Supper, where Jesus provides spiritual nourishment through the breaking of bread.

And there was nothing harmful in the pot.
The removal of harm from the pot signifies God's power to purify and protect. This miracle reassures the people of God's care and ability to transform what is dangerous into something safe. It highlights the theme of redemption and restoration found throughout Scripture, where God turns situations of peril into opportunities for His glory. This act of purification can be seen as a type of Christ, who purifies and redeems humanity from sin.

Now a man from Baal-shalishah
Baal-shalishah was a region in ancient Israel, likely located in the territory of Ephraim. The name "Baal" indicates a place associated with a local deity, common in Canaanite culture before Israel's conquest. This man's journey from Baal-shalishah to meet Elisha suggests a recognition of Elisha's prophetic authority and a willingness to support his ministry, despite the region's pagan associations.

came to the man of God
The term "man of God" is a title often used for prophets in the Old Testament, emphasizing their role as God's spokespersons. Elisha, as a successor to Elijah, was recognized for his prophetic ministry and miracles, which affirmed his divine calling and authority.

with a sack of twenty loaves of barley bread
Barley was a common grain in ancient Israel, often associated with the food of the poor due to its lower cost compared to wheat. The offering of twenty loaves indicates a significant gift, reflecting generosity and faith, especially during a time of famine (as indicated earlier in the chapter).

from the first ripe grain
Offering the first fruits was a practice rooted in the Law of Moses, symbolizing trust in God's provision and acknowledging His sovereignty. This act of bringing the first ripe grain to Elisha demonstrates obedience to God's commands and a recognition of the prophet's role in God's work.

“Give it to the people to eat,” said Elisha.
Elisha's instruction to distribute the bread reflects a theme of divine provision, reminiscent of God's provision of manna in the wilderness. This act prefigures the miracles of Jesus, particularly the feeding of the 5,000, highlighting God's ability to multiply resources and meet the needs of His people. Elisha's command also underscores the importance of sharing God's blessings with others, a principle echoed throughout Scripture.

But his servant asked,
This phrase introduces the servant of Elisha, who is likely Gehazi, as seen in other parts of 2 Kings. The servant's question reflects a common human reaction of doubt when faced with seemingly insufficient resources. This moment sets the stage for a demonstration of divine provision, a recurring theme in the Bible.

“How am I to set twenty loaves before a hundred men?”
The servant's question highlights the apparent inadequacy of the resources available. Twenty loaves for a hundred men would seem insufficient, especially considering the loaves were likely small barley loaves, common in ancient Israel. This scenario parallels the feeding of the 5,000 in the New Testament (Matthew 14:13-21), where Jesus multiplies loaves and fish, showcasing a typology of Christ as the provider.

“Give it to the people to eat,” said Elisha,
Elisha's command reflects his faith in God's provision. As a prophet, Elisha acts as God's mouthpiece, demonstrating trust in God's word over visible circumstances. This mirrors the faith of other biblical figures, such as Moses, who trusted God to provide manna in the wilderness (Exodus 16).

“for this is what the LORD says:
Elisha's statement underscores the authority of God's word. The phrase "this is what the LORD says" is a prophetic declaration, emphasizing that the miracle is not by Elisha's power but by God's will. This aligns with the biblical theme that God's word is powerful and accomplishes what it intends (Isaiah 55:11).

‘They will eat and have some left over.’”
This promise of abundance is a hallmark of God's provision, echoing the miracle of the manna and the feeding of the multitudes by Jesus. The concept of having "some left over" signifies God's generosity and the superabundance of His blessings. It also foreshadows the New Testament miracles where Jesus provides more than enough for the people, reinforcing the idea of Christ as the ultimate provider.

So he set it before them
This phrase refers to the servant of Elisha who obeyed the prophet's command to distribute the food to the people. The act of setting the food before them demonstrates obedience and faith in the prophetic word. This mirrors the actions of Jesus in the New Testament, particularly in the feeding of the 5,000 (Matthew 14:19), where He also instructed His disciples to distribute food to the crowd. The act of setting food before others is a recurring biblical theme symbolizing provision and hospitality.

and they ate
The people eating signifies the fulfillment of God's promise through Elisha. In the context of a famine, as described earlier in 2 Kings 4, this act of eating is not just a physical necessity but a divine provision. It reflects God's care for His people, reminiscent of the manna provided in the wilderness (Exodus 16:15). Eating together also signifies community and fellowship, a central aspect of Israelite culture and religious practice.

and had some left over
The abundance of food, with leftovers remaining, highlights the miraculous nature of God's provision. This abundance is a sign of divine blessing and parallels the miracles of Jesus, where after feeding the multitudes, there were baskets of leftovers (John 6:12-13). It underscores the theme that God's provision is not only sufficient but overflowing, a testament to His generosity and power.

according to the word of the LORD
This phrase emphasizes the authority and reliability of God's word. The miracle occurred precisely as Elisha had prophesied, demonstrating that God's promises are trustworthy and will come to pass. This aligns with the broader biblical narrative that God's word is infallible and sovereign (Isaiah 55:11). It also reinforces the role of prophets as God's messengers, whose words carry divine authority.