2 Kings 4:1

KJV

¶ Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen.

KJV (with Strong's)

Now there cried {H6817} a certain {H259} woman {H802} of the wives {H802} of the sons {H1121} of the prophets {H5030} unto Elisha {H477}, saying {H559}, Thy servant {H5650} my husband {H376} is dead {H4191}; and thou knowest {H3045} that thy servant {H5650} did fear {H3373} the LORD {H3068}: and the creditor {H5383} is come {H935} to take {H3947} unto him my two {H8147} sons {H3206} to be bondmen {H5650}.

Complete Jewish Bible

The wife of one of the guild prophets complained to Elisha. "Your servant my husband died," she said, "and you know that he feared ADONAI. Now a creditor has come to take my two children as his slaves."

Berean Standard Bible

Now the wife of one of the sons of the prophets cried out to Elisha, “Your servant, my husband, is dead, and you know that your servant feared the LORD. And now his creditor is coming to take my two children as his slaves!”

American Standard Version

Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear Jehovah: and the creditor is come to take unto him my two children to be bondmen.

Commentary

### SUMMARY
This verse introduces a poignant narrative of a widow, whose deceased husband was a devout servant of the Lord, facing an immediate and dire crisis: a creditor is coming to seize her two sons to be bondmen due to an unpaid debt. Her desperate cry to the prophet Elisha sets the stage for a miraculous divine intervention, highlighting the severe social and economic vulnerabilities of the time and God's compassionate response to the cries of the afflicted, thereby initiating a series of accounts showcasing Elisha's ministry of provision.

### CONTEXT
* **Literary Context:** This account in [2 Kings 4](/2_kings/4 "2 Kings 4 - Elisha's Miracles of Provision") marks a significant shift in Elisha's ministry from public, national-level miracles (such as healing the waters of Jericho in [2 Kings 2:19-22](/2_kings/2-19 "2 Kings 2:19-22 - Elisha Heals the Waters of Jericho") or the judgment on the disrespectful youths in [2 Kings 2:23-25](/2_kings/2-23 "2 Kings 2:23-25 - Elisha Cursed the Youths")) to more personal, domestic interventions. It is the first in a series of narratives (extending through [2 Kings 8](/2_kings/8 "2 Kings 8 - Elisha's Further Ministry")) that demonstrate Elisha's role as a prophet of provision, restoration, and compassion, often for the vulnerable and marginalized. The immediate narrative flow establishes a pattern where human desperation leads to divine intervention through the prophet, setting a precedent for God's active involvement in the lives of individuals.

* **Historical & Cultural Context:** Ancient Israelite society was largely patriarchal, and widows, lacking a male provider, were among the most vulnerable groups, often facing extreme economic hardship and social marginalization. The "sons of the prophets" were members of prophetic guilds or communities, likely students or associates of leading prophets like Elisha. These groups often lived simply, and their members were not necessarily wealthy, which explains the husband's debt. Debt slavery was a legal, though often harsh, reality in the ancient Near East, including Israel, where individuals could sell themselves or their children into temporary servitude to repay debts. While Mosaic Law included provisions for the humane treatment and eventual release of Hebrew servants ([Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Hebrew Servants Released in the Seventh Year"); [Leviticus 25:39-41](/leviticus/25-39 "Leviticus 25:39-41 - Laws concerning Hebrew Servants")), the threat of losing one's children to servitude was a devastating prospect, as vividly illustrated in [Nehemiah 5:5](/nehemiah/5-5 "Nehemiah 5:5 - Nehemiah's Rebuke of Exploitation"), representing the ultimate familial and social breakdown.

* **Key Themes:** This verse introduces several profound themes that resonate throughout biblical narrative. Firstly, it highlights **Divine Compassion for the Vulnerable**, echoing the biblical mandate for God's people to care for widows, orphans, and sojourners, reflecting God's own character as a defender of the defenseless ([Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Fatherless and Widow"); [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God as Father of the Fatherless and Defender of Widows")). Secondly, the widow's "cry" (Hebrew: *tsa'aq*) underscores the **Power of a Desperate Plea**, demonstrating that God hears and responds to the urgent cries of His people in distress, recalling Israel's cries under Egyptian bondage in [Exodus 2:23-24](/exodus/2-23 "Exodus 2:23-24 - Israel's Cry to God"). Thirdly, the detail that the husband "did fear the LORD" emphasizes **Piety Amidst Poverty**, showing that genuine faith does not exempt one from hardship, but it does draw divine attention and intervention. Finally, the verse serves as an **Anticipation of Miracle**, setting the stage for God's supernatural provision through Elisha, which will resolve an otherwise impossible human situation, reinforcing the theme of God's sovereignty and faithfulness.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Cried (Hebrew, _tsâʻaq'_):** This word signifies a strong, urgent, and often desperate cry for help, typically in a situation of distress, oppression, or danger. It implies a loud, public outcry, more than just a quiet lament; it's a plea for immediate intervention, often directed towards God or an authority figure. Its use here immediately conveys the widow's extreme anguish and her urgent need for relief, mirroring the cries of Israel under Egyptian bondage in [Exodus 2:23](/exodus/2-23 "Exodus 2:23 - The Israelites' Cry to God"), underscoring the severity of her plight and her profound desperation.
* **Sons (Hebrew, _bên'_):** While literally meaning "son," this term, in the context of "sons of the prophets," refers to members of prophetic guilds or schools that flourished during the time of Elijah and Elisha. These were communities of individuals dedicated to the prophetic ministry, often living communally and sharing resources. They were disciples or associates of the leading prophets, engaged in studying God's word and serving Him. The use of "sons" here implies a familial or communal bond within these prophetic groups, highlighting their shared identity and purpose.
* **Fear (Hebrew, _yârêʼ'_):** This is a profound theological concept in the Old Testament, denoting not mere fright, but a deep reverence, awe, respect, and obedient submission to God. It is a hallmark of true piety and righteousness, signifying a life lived in conscious awareness of God's sovereignty, holiness, and moral demands. The widow's assertion that her husband "did fear the LORD" serves as a powerful appeal to Elisha, implying that a faithful servant of God, despite his death and the resulting debt, should not have his family suffer such a devastating fate.

#### Verse Breakdown
* **"Now there cried a certain woman of the wives of the sons of the prophets unto Elisha":** This opening establishes the protagonist as a marginalized woman, identified by her deceased husband's association with the prophetic community. Her immediate action—a desperate "cry" to Elisha—underscores her recognition of his spiritual authority and her belief in his ability to intercede on her behalf, indicating her dire need and trust in the prophetic office as a conduit for divine help.
* **"saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD":** Her plea begins with the stark reality of her widowhood, which is the root of her vulnerability and economic instability. She then appeals to Elisha's personal knowledge of her husband's piety, highlighting his genuine devotion to God. This detail is crucial; it suggests that despite his humble circumstances and the tragic debt, he was a righteous man, implying a moral claim for divine intervention on behalf of his family, appealing to God's covenant faithfulness to those who honor Him.
* **"and the creditor is come to take unto him my two sons to be bondmen":** This clause reveals the immediate and devastating threat. The creditor's legal right to seize her children as collateral for the debt represents the ultimate horror for a mother in that society. This impending loss of her sons to servitude, a fate that would tear her family apart and condemn her children to a life of labor, underscores the extreme desperation that drives her to Elisha, making her situation utterly unbearable and demanding urgent intervention.

#### Literary Devices
The verse effectively employs several literary devices to convey its powerful message and evoke a strong emotional response. **Pathos** is immediately established through the widow's "cry" and the dire threat to her children, evoking a profound sense of pity and sympathy in the reader. The simple, direct language used to describe her plight emphasizes her vulnerability and the severity of her situation, making her desperation palpable. There is also a subtle yet significant **contrast** drawn between the husband's piety ("did fear the LORD") and the harsh material consequences (death, debt, potential enslavement of his sons), setting up a tension that implicitly appeals to divine justice and anticipates a miraculous intervention that will reconcile this apparent incongruity. Furthermore, the verse functions as a powerful **foreshadowing** device, hinting at the miraculous solution that Elisha, as God's instrument, will bring to this seemingly impossible human crisis, thereby building narrative suspense and expectation for the subsequent verses.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The plight of the widow in 2 Kings 4:1 resonates deeply with a consistent theological theme throughout Scripture: God's profound and active concern for the vulnerable, particularly widows, orphans, and the poor. This narrative is a powerful demonstration of God's character as a compassionate deliverer who hears the cries of the oppressed and intervenes through His chosen servants. It underscores the biblical mandate for justice and mercy, reminding us that true faith is expressed not only in personal piety but also in actively caring for those who cannot care for themselves, reflecting God's own heart for the marginalized and His commitment to upholding righteousness in the face of human suffering.

* [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Fatherless and Widow")
* [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God as Father of the Fatherless and Defender of Widows")
* [James 1:27](/james/1-27 "James 1:27 - Pure and Undefiled Religion")

### REFLECTION AND APPLICATION
The desperate cry of the widow in 2 Kings 4:1 serves as a timeless reminder that even those who earnestly "fear the LORD" can face overwhelming hardships and seemingly insurmountable challenges. Her immediate and desperate appeal to Elisha models a crucial spiritual principle: in moments of extreme need, our first and most vital response should be to turn to God and His appointed channels of grace, whether through prayer, seeking wise counsel, or engaging with the community of faith. This account encourages us to bring our deepest fears, our most impossible situations, and our most vulnerable moments before the Lord with unwavering trust, confident that He hears the cries of His people and is abundantly able to provide in ways far beyond our human comprehension. Moreover, this narrative challenges us, as believers, to embody God's compassion in our own lives, actively seeking out and supporting the vulnerable, the indebted, and the marginalized in our communities, recognizing that we are called to be instruments of God's justice, mercy, and provision in a broken world, reflecting His character to a world in need.

#### Questions for Reflection
* **What "impossible" situations in your life are you currently facing that you need to bring before the Lord with a desperate cry for help?**
* **How does the widow's immediate appeal to Elisha, a man of God, inform your approach to seeking spiritual guidance and support in times of crisis?**
* **In what practical ways can you, as an individual or as part of your faith community, reflect God's heart for the vulnerable and marginalized in your sphere of influence today?**

### FAQ

**What was the "sons of the prophets" group, and why might the husband have been poor?**

Answer: The "sons of the prophets" were members of prophetic guilds or schools that emerged during the time of Elijah and Elisha. These were communities of individuals dedicated to the prophetic ministry, often living communally and sharing resources. They were disciples or associates of the leading prophets, studying God's word and serving Him. Their poverty might stem from their chosen lifestyle, which often involved detachment from material pursuits, a lack of inherited land (as prophets often did not have tribal land allotments), or dedication to a calling that did not yield significant material riches. The fact that the husband "did fear the LORD" suggests his poverty was not due to idleness or sin, but perhaps the humble and sacrificial nature of his prophetic service, relying on God's provision and occasional support from the community, which unfortunately was insufficient to prevent this specific debt.

**Was debt slavery common in ancient Israel, and how did it work?**

Answer: Yes, debt slavery was a recognized, though regulated, practice in ancient Israel and the broader ancient Near East. If a person could not repay a debt, they might sell themselves or their children into temporary servitude to work off the debt. The Mosaic Law, while permitting this practice, also included significant provisions to prevent perpetual bondage and ensure humane treatment. For instance, Hebrew servants were to be released in the Sabbatical year ([Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Hebrew Servants Released in the Seventh Year")) and certainly in the Year of Jubilee ([Leviticus 25:39-41](/leviticus/25-39 "Leviticus 25:39-41 - Laws concerning Hebrew Servants")). However, the immediate threat of losing one's children to servitude, as seen in this account and vividly illustrated in [Nehemiah 5:5](/nehemiah/5-5 "Nehemiah 5:5 - Nehemiah's Rebuke of Exploitation"), was a severe and desperate situation for families, underscoring the deep societal vulnerability faced by the poor and indebted.

### CHRIST-CENTERED FULFILLMENT
The desperate cry of the widow in [2 Kings 4:1](/2_kings/4-1 "2 Kings 4:1 - The Widow's Plea to Elisha"), facing the crushing burden of debt and the imminent enslavement of her sons, powerfully foreshadows the ultimate plight of humanity. We, too, are born into a state of spiritual debt—the insurmountable debt of sin—which leads to spiritual bondage and ultimately, spiritual death ([Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin is Death")). Just as the prophet Elisha intervened with miraculous provision, so too does Christ, the greater Prophet, intervene on our behalf. He is the one who pays the ultimate price, not with oil, but with His own precious blood, to redeem us from the bondage of sin and death ([1 Peter 1:18-19](/1_peter/1-18 "1 Peter 1:18-19 - Redeemed by Christ's Precious Blood")). In Christ, the "creditor" (sin and its eternal consequences) has no claim over those who are His, for He has set us free from the law of sin and death ([Romans 8:2](/romans/8-2 "Romans 8:2 - Freedom from the Law of Sin and Death")). His profound compassion for the vulnerable, so vividly demonstrated throughout His earthly ministry to the sick, the poor, and the outcast ([Matthew 9:36](/matthew/9-36 "Matthew 9:36 - Jesus' Compassion for the Crowds")), mirrors and infinitely surpasses God's care for the widow, offering not just temporary relief but eternal liberation and abundant life ([John 10:10](/john/10-10 "John 10:10 - Jesus Offers Abundant Life")). He is our true Kinsman-Redeemer, who buys us back from the slavery of sin and brings us into the glorious freedom of the children of God, fulfilling the deepest human need for rescue and restoration.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 18:25

But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

2 Kings 2:3

And the sons of the prophets that [were] at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know [it]; hold ye your peace.

Nehemiah 5:2

For there were that said, We, our sons, and our daughters, [are] many: therefore we take up corn [for them], that we may eat, and live.

Nehemiah 5:5

Yet now our flesh [is] as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and [some] of our daughters are brought unto bondage [already]: neither [is it] in our power [to redeem them]; for other men have our lands and vineyards.

Leviticus 25:39

¶ And if thy brother [that dwelleth] by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:

Leviticus 25:41

And [then] shall he depart from thee, [both] he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.

Psalms 103:17

But the mercy of the LORD [is] from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;