1Jedna z manželek prorockých učedníků před Elíšou úpěnlivě naříkala: „Tvůj služebník, můj muž, umřel. Sám víš, jak tvůj služebník ctil Hospodina. Teď ale přišel věřitel a chce si oba mé chlapce odvést jako otroky!“ 2„Co pro tebe mohu udělat?“ ptal se jí Elíša. „Pověz mi, co máš doma?“ „Tvá služebnice nemá doma nic než lahvičku oleje,“ odpověděla. 3„Jdi ven,“ řekl, „a vypůjči si od všech sousedů prázdné džbány. Ať jich není málo! 4Pak se vrať, zavři za sebou i za svými syny dveře a lij do všech těch džbánů olej. Plné dávej stranou.“ 5A tak šla ven. Potom za sebou a za svými syny zavřela dveře, oni jí podávali džbány a ona nalévala. 6Když byly džbány plné, řekla synovi: „Podej mi další.“ „Další nemáme,“ řekl a vtom olej došel. 7Šla to povědět Božímu muži a ten jí řekl: „Jdi ten olej prodat a vyrovnej svůj dluh. Z toho, co zbude, pak budeš se svými syny žít.“ 8Když jednou Elíša procházel Šunemem, jedna místní zámožná žena ho pozvala k jídlu. Od té doby se pokaždé, když tudy procházel, zastavil u ní na jídlo. 9Ta žena řekla svému manželovi: „Podívej se, ten muž, co tudy často chodí, je určitě Boží světec. 10Pojďme mu na střeše postavit pokojík. Dáme mu tam postel, stůl, židli a svícen, ať má kde odpočívat, když k nám přijde.“ 11Jednoho dne si tam tedy Elíša přišel odpočinout. Lehl si ve svém pokojíku 12a svému mládenci Gehazimu řekl: „Zavolej tu Šunemitku.“ Ten ji zavolal, a když stanula před ním, 13Elíša mládenci řekl: „Pověz jí: Zahrnulas nás všemožnou péčí. Co pro tebe mohu udělat? Mám se o tobě zmínit u krále nebo u velitele vojska?“ Ona mu však odpověděla: „Žiju si spokojeně mezi svými.“ 14„Co bych jen pro ni mohl udělat?“ ptal se potom Elíša. „Vlastně nemá syna a její muž je starý,“ odpověděl Gehazi. 15„Zavolej ji,“ řekl mu. A tak ji zavolal, a když stanula ve dveřích, 16Elíša jí řekl: „Za rok touto dobou budeš chovat syna.“ „To ne, můj pane,“ zvolala. „Jsi Boží muž, nepodváděj svou služebnici!“ 17Ta žena pak ale opravdu počala a za rok tou dobou porodila syna, přesně jak jí Elíša řekl. 18Když chlapec povyrostl, jednoho dne o žních šel za otcem na pole. 19Tam ale začal naříkat: „Moje hlava! Moje hlava!“ „Odnes ho k matce,“ řekl otec mládenci, 20a tak ho vzal a přinesl matce. Okolo poledne jí umřel v náručí. 21Vynesla ho nahoru a položila na lůžko Božího muže, zavřela za sebou a odešla. 22Potom zavolala manžela: „Pošli mi jednoho z mládenců a oslici. Musím rychle za Božím mužem. Hned se vrátím.“ 23„Proč bys za ním dnes chodila?“ namítl jí. „Není přece novoluní ani sobota.“ „Buď klidný,“ řekla mu. 24Osedlala oslici a svému mládenci řekla: „Jen ji žeň! Kvůli mně nezpomaluj, dokud ti neřeknu.“ 25A tak jela, až dorazila k Božímu muži na horu Karmel. Když Boží muž uviděl, jak k němu míří, řekl svému mládenci Gehazimu: „Podívej, to je ta Šunemitka. 26Utíkej jí naproti a zeptej se: Jak se ti daří? Jak se daří manželovi? Jak se daří dítěti?“ „Dobře,“ odpověděla. 27Když ale došla až nahoru k Božímu muži, vrhla se k zemi a objala mu nohy. Gehazi hned přistoupil, aby ji odstrčil, ale Boží muž mu řekl: „Nech ji, má v duši hořkost. Hospodin mi to ale zatajil a nic mi o tom neřekl.“ 28„Pane,“ řekla pak ta žena, „chtěla jsem snad od tebe syna? Neříkala jsem ti, ať mě nepodvádíš?!“ 29Na to Elíša řekl Gehazimu: „Přepásej se, vezmi si tuto hůl a běž! Cestou nikoho nezdrav a ani na pozdrav neodpovídej. Mou hůl pak polož chlapci na tvář.“ 30Chlapcova matka ale prohlásila: „Jakože je živ Hospodin a živ jsi ty, nepustím se tě!“ A tak vstal a šel s ní. 31Gehazi vyrazil napřed. Položil chlapci hůl na tvář, ale ten ani nehlesl, ani se nepohnul. Vrátil se tedy Elíšovi naproti a řekl mu: „Chlapec se nevzbudil.“ 32Když Elíša vešel do domu, chlapec ležel mrtvý na lůžku. 33Elíša šel dovnitř, zavřel se s ním o samotě a začal se modlit k Hospodinu. 34Potom vstal a šel k chlapci. Položil se na něj, ústa na ústa, oči na oči, dlaně na dlaně. Jak na něm ležel, chlapcovo tělo se zahřálo. 35Potom se zvedl a přecházel po domě sem a tam. Opět k němu přistoupil a položil se na něj. Tu chlapec kýchl, pak znovu, celkem sedmkrát a nakonec otevřel oči. 36Elíša přivolal Gehaziho: „Zavolej Šunemitku!“ Zavolal ji tedy, a když přišla, Elíša jí řekl: „Tady máš svého syna.“ 37Vešla dovnitř, padla mu k nohám a klaněla se mu až k zemi. Pak vzala syna a odešla. 38Elíša se vrátil do Gilgalu. V zemi byl hlad. Jednou, když před ním seděli proročtí učedníci, řekl svému mládenci: „Přistav ten velký hrnec a uvař jim polévku.“ 39Jeden z nich šel ven pro nějakou zeleninu. Našel ale divoké tykve a nasbíral si jich plnou zástěru. Vrátil se, a aniž si toho kdo všiml, nakrájel je do hrnce s tou polévkou. 40Tu pak všem rozlévali k jídlu. Jakmile ji ale okusili, začali křičet: „Boží muži! V hrnci je smrt!“ Nedalo se to jíst. 41„Přineste mouku,“ řekl Elíša. Nasypal ji do hrnce a řekl: „Rozlévejte všem, ať se najedí.“ A v hrnci už nic špatného nebylo. 42Jeden muž přišel z Baal-šališy a přinesl Božímu muži prvotiny své úrody – dvacet ječných chlebů a snopek obilí. Elíša řekl: „Dej to lidem, ať se najedí.“ 43„Cože?“ namítl jeho pomocník. „Tohle mám nabídnout stovce mužů?“ On ale opakoval: „Dej to lidem, ať se najedí. Neboť tak praví Hospodin: Najedí se a ještě zbude.“ 44A opravdu – když jim to nabídl, najedli se a ještě zbylo, přesně jak řekl Hospodin.
Jamieson Fausset Brown Bible Commentary 1 ELISHA AUGMENTS THE WIDOW'S OIL. (
2Kr 4:1-7)
there cried a certain woman of the wives of the sons of the prophets--They were allowed to marry as well as the priests and Levites. Her husband, not enjoying the lucrative profits of business, had nothing but a professional income, which, in that irreligious age, would be precarious and very scanty, so that he was not in a condition to provide for his family.
the creditor is come to take unto him my two sons to be bondmen--By the enactment of the law, a creditor was entitled to claim the person and children of the insolvent debtor, and compel them to serve him as bondmen till the year of jubilee should set them free.
2 a pot--or cruet of oil. This comprising her whole stock of domestic utensils, he directs her to borrow empty vessels not a few; then, secluding herself with her children, [the widow] was to pour oil from her cruse into the borrowed vessels, and, selling the oil, discharge the debt, and then maintain herself and family with the remainder.
6 the oil stayed--that is, ceased to multiply; the benevolent object for which the miracle had been wrought having been accomplished.
8 PROMISES A SON TO THE SHUNAMMITE. (
2Kr 4:8-17)
Elisha passed to Shunem--now Sulam, in the plain of Esdraelon, at the southwestern base of Little Hermon. The prophet, in his journey, was often entertained here by one of its pious and opulent inhabitants.
10 Let us make a little chamber--not build, but prepare it. She meant a room in the oleah, the porch, or gateway (
2Sam 18:33;
1Kr 17:19), attached to the front of the house, leading into the court and inner apartments. The front of the house, excepting the door, is a dead wall, and hence this room is called a chamber in the wall. It is usually appropriated to the use of strangers, or lodgers for a night, and, from its seclusion, convenient for study or retirement.
13 what is to be done for thee?--Wishing to testify his gratitude for the hospitable attentions of this family, he announced to her the birth of a son "about this time next year." The interest and importance of such an intelligence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas of disgrace with barrenness, and cherish a more ardent desire for children than women in any other part of the world (
Gn 18:10-
Gn 18:15).
19 RAISES HER DEAD SON. (2Ki. 4:18-37)
My head, my head!--The cries of the boy, the part affected, and the season of the year, make it probable that he had been overtaken by a stroke of the sun. Pain, stupor, and inflammatory fever are the symptoms of the disease, which is often fatal.
22 she called unto her husband--Her heroic concealment of the death from her husband is not the least interesting feature of the story.
24 Drive, and go forward--It is usual for women to ride on asses, accompanied by a servant, who walks behind and drives the beast with his stick, goading the animal at the speed required by his mistress. The Shunammite had to ride a journey of five or six hours to the top of Carmel.
26 And she answered, It is well--Her answer was purposely brief and vague to Gehazi, for she reserved a full disclosure of her loss for the ear of the prophet himself. She had met Gehazi at the foot of the hill, and she stopped not in her ascent till she had disburdened her heavy-laden spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of disrespect to his master; he was preparing to remove her when the prophet's observant eye perceived that she was overwhelmed with some unknown cause of distress. How great is a mother's love! how wondrous are the works of Providence! The Shunammite had not sought a son from the prophet--her child was, in every respect, the free gift of God. Was she then allowed to rejoice in the possession for a little, only to be pierced with sorrow by seeing the corpse of the cherished boy? Perish, doubt and unbelief! This event happened that "the works of God should be made manifest" in His prophet, "and for the glory of God."
29 take my staff . . . and lay . . . upon the face of the child--The staff was probably an official rod of a certain form and size. Necromancers used to send their staff with orders to the messengers to let it come in contact with nothing by the way that might dissipate or destroy the virtue imparted to it. Some have thought that Elisha himself entertained similar ideas, and was under an impression that the actual application of his staff would serve as well as the touch of his hand. But this is an imputation dishonorable to the character of the prophet. He wished to teach the Shunammite, who obviously placed too great dependence upon him, a memorable lesson to look to God. By sending his servant forward to lay his staff on the child, he raised [the Shunammite's] expectations, but, at the same time, taught her that his own help was unavailing--"there was neither voice, nor hearing." The command, to salute no man by the way, showed the urgency of the mission, not simply as requiring the avoidance of the tedious and unnecessary greetings so common in the East (
Lk 10:1), but the exercise of faith and prayer. The act of Gehazi was allowed to fail, in order to free the Shunammite, and the people of Israel at large, of the superstitious notion of supposing a miraculous virtue resided in any person, or in any rod, and to prove that it was only through earnest prayer and faith in the power of God and for His glory that this and every miracle was to be performed.
34 lay upon the child, &c.--(see
1Kr 17:21;
Sk 20:10). Although this contact with a dead body would communicate ceremonial uncleanness, yet, in performing the great moral duties of piety and benevolence, positive laws were sometimes dispensed with, particularly by the prophets.
35 the child sneezed seven times, and the child opened his eyes--These were the first acts of restored respiration, and they are described as successive steps. Miracles were for the most part performed instantaneously; but sometimes, also, they were advanced progressively towards completion (
1Kr 18:44-45;
Mk 8:24-
Mk 8:25).
38 PURIFIES DEADLY POTTAGE. (
2Kr 4:38-41)
there was a dearth in the land--(see on
2Kr 8:1).
the sons of the prophets were sitting before him--When receiving instruction, the scholars sat under their masters. This refers to their being domiciled under the same roof (compare
2Kr 6:1).
Set on the great pot--As it is most likely that the Jewish would resemble the Egyptian "great pot," it is seen by the monumental paintings to have been a large goblet, with two long legs, which stood over the fire on the floor. The seethed pottage consisted of meat cut into small pieces, mixed with rice or meal and vegetables.
39 went out into the field to gather herbs--Wild herbs are very extensively used by the people in the East, even by those who possess their own vegetable gardens. The fields are daily searched for mallow, asparagus, and other wild plants.
wild vine--literally, "the vine of the field," supposed to be the colocynth, a cucumber, which, in its leaves, tendrils, and fruit, bears a strong resemblance to the wild vine. The "gourds," or fruit, are of the color and size of an orange bitter to the taste, causing colic, and exciting the nerves, eaten freely they would occasion such a derangement of the stomach and bowels as to be followed by death. The meal which Elisha poured into the pot was a symbolic sign that the noxious quality of the herbs was removed.
lap full--The hyke, or large cloak, is thrown loosely over the left shoulder and fastened under the right arm, so as to form a lap or apron.
43 SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (
2Kr 4:42-44)
They shall eat, and shall leave thereof--This was not a miracle of Elisha, but only a prediction of one by the word of the Lord. Thus it differed widely from those of Christ (
Mt 15:37;
Mk 8:8;
Lk 9:17;
Jn 6:12).