TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 4:38–44. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here Elisha in his place, in his element, among the sons of the prophets, teaching them, and, as a father, providing for them; and happy it was for them that they had one over them who naturally cared for their state, under whom they were well fed and well taught. There was a dearth in the land, for the wickedness of those that dwelt therein, the same that we read of, Kg2 8:1. It continued seven years, just as long again as that in Elijah's time. A famine of bread there was, but not of hearing the word of God, for Elisha had the sons of the prophets sitting before him, to hear his wisdom, who were taught, that they might teach others. Two instances we have here of the care he took about their meat. Christ twice fed those to whom he preached. Elisha was in the more care about it now because of the dearth, that the sons of the prophets might not be ashamed in this evil time, but, even in the days of famine, might be satisfied, Psa 37:19.
I.He made hurtful food to become safe and wholesome.
1.On the lecture-day, the sons of the prophets being all to attend, he ordered his servant to provide food for their bodies, while he was breaking to them the bread of life for their souls. Whether there was any flesh-meat for them does not appear; he orders only that pottage should be seethed for them of herbs, Kg2 4:38. The sons of the prophets should be examples of temperance and mortification, not desirous of dainties, but content with plain food. If they have neither savoury meats nor sweet meats, nay, if a mess of pottage be all the dinner, let them remember that this great prophet entertained himself and his guests no better.
2.One of the servitors, who was sent to gather herbs (which, it should seem, must serve instead of flesh for the pottage), by mistake brought in that which was noxious, or at least very nauseous, and shred it into the pottage: wild gourds they are called, Kg2 4:39. Some think it was coloquintida, a herb strongly cathartic, and, if not qualified, dangerous. The sons of the prophets, it seems, were better skilled in divinity than in natural philosophy, and read their Bibles more than their herbals. If any of the fruits of the earth be hurtful, we must look upon it as an effect of the curse (thorns and thistles shall it bring forth unto thee), for the original blessing made all good.
3.The guests complained to Elisha of the unwholesomeness of their food. Nature has given man the sense of tasting, not only that wholesome food may be pleasant, but that that which is unwholesome may be discovered before it comes to the stomach; the mouth tries meat by tasting it, Job 12:11. This pottage was soon found by the taste of it to be dangerous, so that they cried out, There is death in the pot, Kg2 4:40. The table often becomes a snare, and that which should be for our welfare proves a trap, which is a good reason why we should not feed ourselves without fear; when we are receiving the supports and comforts of life we must keep up an expectation of death and a fear of sin.
4.Elisha immediately cured the bad taste and prevented the bad consequences of this unwholesome pottage; as before he had healed the bitter waters with salt, so now the bitter broth with meal, Kg2 4:41. It is probable that there was meal in it before, but that was put in by a common hand, only to thicken the pottage; this was the same thing, but cast in by Elisha's hand, and with intent to heal the pottage, by which it appears that the change was not owing to the meal (that was the sign only, not the means), but to the divine power. Now all was well, not only no death, but no harm in the pot. We must acknowledge God's goodness in making our food wholesome and nourishing. I am the Lord that healeth thee.
II.He made a little food to go a great way.
1.Elisha had a present brought him of twenty barley-loaves and some ears of corn (Kg2 4:42), a present which, in those ages, would not be despicable at any time, but now in a special manner valuable, when there was a dearth in the land. It is said to be of the first-fruits, which was God's due out of their increase; and when the priests and Levites were all at Jerusalem, out of their reach, the religious people among them, with good reason, looked upon the prophets as God's receivers, and brought their first-fruits to them, which helped to maintain their schools.
2.Having freely received, he freely gave, ordering it all to be set before the sons of the prophets, reserving none for himself, none for the hereafter. "Let the morrow take thought for the things of itself, give it all to the people that they may eat." It well becomes the men of God to be generous and open-handed, and the fathers of the prophets to be liberal to the sons of the prophets.
3.Though the loaves were little, it is likely no more than what one man would ordinarily eat at a meal, yet with twenty of them he satisfied 100 men, Kg2 4:43, Kg2 4:44. his servant thought that to set so little meat before so many men was but to tantalize them, and shame his master for making so great an invitation to such short commons; but he in God's name, pronounced it a full meal for them, and so it proved; they did eat, and left thereof, not because their stomachs failed them, but because the bread increased in the eating. God has promised his church (Psa 132:15) that he will abundantly bless her provision, and satisfy her poor with bread; for whom he feeds he fills, and what he blesses comes to much, as what he blows upon comes to little, Hag 1:9. Christ's feeding his hearers was a miracle far beyond this; but both teach us that those who wait upon God in the way of duty may hope to be both protected and supplied by a particular care of divine Providence.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
This was the starving steward of the prophets who was forced by the lack of food to go through the fields in order to gather some herbs. And since he could not find the herbs he knew, he gathered those that he did not know and were not edible. And since it is written that he gathered wild colocynths, some say that he gathered colocynths, others those [herbs] that are called the source of bitterness: with their inside parts, physicians make an effective and purifying medicine. Others say that perhaps their name comes from the term used by farmers: squirting cucumbers, which have a very bitter taste and resemble a vine. In fact, the Scripture calls a vine that plant that the steward found and from which he gathered colocynths.
Continue studying 2 Kings 4:38 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Second Kings 4:38 initiates a compelling narrative of divine provision amidst scarcity, detailing the prophet Elisha's return to Gilgal during a severe famine. Encountering the assembled "sons of the prophets," a community of his disciples, Elisha immediately addresses their physical need by instructing his servant to prepare a large pot of pottage. This verse sets the stage for a miraculous demonstration of God's care, not only highlighting Elisha's compassionate leadership but also underscoring God's attentiveness to the practical sustenance of those dedicated to His service, even in dire circumstances.
Context
Literary Context
This verse is strategically placed within a series of miracles performed by Elisha, showcasing his prophetic authority and God's active involvement in the lives of His people. Preceding this account are the miraculous provision of oil for the widow (2 Kings 4:1-7), the raising of the Shunammite's son (2 Kings 4:8-37), and the healing of Naaman (2 Kings 5:1-19). The narrative in 2 Kings 4 consistently portrays Elisha as a conduit for God's life-giving power and practical care. Immediately following 2 Kings 4:38, the story continues with the miraculous purification of this very pottage, which had been inadvertently poisoned (2 Kings 4:39-41), and then the feeding of one hundred men with twenty loaves (2 Kings 4:42-44). Thus, 2 Kings 4:38 serves as the initial setup for another display of divine intervention related to sustenance, emphasizing God's continuous provision for His servants.
Historical & Cultural Context
The setting of Gilgal holds significant historical and religious weight. It was the first encampment of the Israelites after crossing the Jordan River (Joshua 4:19-20), a place of covenant renewal (Joshua 5:9), and a center for prophetic activity, notably for Samuel (1 Samuel 7:16) and later Elijah and Elisha (2 Kings 2:1-2). The "dearth in the land" refers to a severe famine, a common and devastating occurrence in ancient Israel, often resulting from drought or warfare. Such famines were frequently interpreted as divine judgment or a test of faith. The "sons of the prophets" were not biological offspring but rather communities or guilds of prophetic disciples who lived together, studied under a master prophet like Elisha, and served as his assistants or messengers. They were dedicated to learning and practicing the prophetic ministry, often living simply and relying on divine or communal provision. Their presence before Elisha indicates their reliance on his leadership and, implicitly, on God's provision through him.
Key Themes
2 Kings 4:38 introduces and reinforces several prominent themes within the book of Kings and the broader biblical narrative. Firstly, it highlights Divine Provision, demonstrating God's faithfulness to sustain His people, especially His devoted servants, even in times of widespread scarcity. This echoes earlier instances of God's miraculous provision, such as the manna in the wilderness (Exodus 16:1-36) or Elijah's sustenance by ravens (1 Kings 17:1-7). Secondly, the verse underscores Pastoral Care and Compassionate Leadership, as Elisha, true to his role as God's representative, immediately recognizes and addresses the physical needs of his disciples, moving beyond spiritual instruction to practical well-being. This models a holistic approach to ministry. Thirdly, the gathering of the "sons of the prophets" emphasizes the importance of Community and Fellowship within the prophetic tradition, where mutual support and shared life were vital, particularly during hardship. Lastly, it illustrates the Practicality of Prophetic Ministry, showing that the prophet's role extended beyond delivering divine oracles to include tangible acts of care and intervention in daily life, reflecting God's concern for every aspect of human existence.
Exposition and Analysis
Key Word Analysis
This term (רָעָב) signifies "hunger" or "famine," indicating a severe and widespread lack of food. Its presence immediately establishes the dire circumstances facing the land and, specifically, the community of prophets. It is not merely a shortage but a period of significant hardship and potential starvation, setting the critical backdrop for the miraculous intervention that follows.
From נָבָא, this word refers to "a prophet or (generally) inspired man." In the context of "sons of the prophets," it denotes individuals dedicated to prophetic training and service under a master prophet like Elisha. These were communities or guilds of disciples, not necessarily biological offspring, who lived communally and sought to learn and perpetuate the prophetic ministry in Israel.
The word (נָזִיד) denotes "something boiled," specifically a stew or broth, typically made from vegetables, grains, or lentils. It was a common, often humble, staple food in the ancient Near East. The instruction to "seethe pottage" means to boil or cook this stew, and the mention of a "great pot" suggests a large quantity was needed to feed the numerous "sons of the prophets," underscoring the communal nature of the meal.
Verse Breakdown
"And Elisha came again to Gilgal:"
This clause establishes Elisha's presence at Gilgal, a location with deep historical and spiritual significance in Israel. The phrase "came again" suggests a prior visit or a regular circuit of Elisha's prophetic ministry, indicating his ongoing engagement with various prophetic centers. His arrival sets the scene for the unfolding events, placing him at the heart of the community's need.
"and [there was] a dearth in the land;"
This parenthetical yet crucial statement immediately informs the reader of the prevailing crisis: a severe famine. This detail provides the critical context for Elisha's subsequent actions, highlighting the desperate circumstances that necessitate divine intervention. It underscores the severity of the challenge faced by the inhabitants, including the prophetic community.
"and the sons of the prophets [were] sitting before him:"
This describes the gathering of Elisha's disciples, indicating their posture of attentiveness and submission to his teaching and leadership. Their presence before him signifies a communal setting, likely for instruction or fellowship, but also reveals their vulnerability to the widespread famine, as they too are affected by the "dearth."
"and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets."
This is Elisha's direct command, revealing his immediate and practical concern for the physical well-being of his disciples. The instruction to "Set on the great pot" implies the need to prepare a substantial meal for a large group, demonstrating Elisha's awareness of their hunger. The phrase "seethe pottage" specifies the type of food, a common and relatively simple stew, setting the stage for the subsequent miraculous purification of this very meal.
Literary Devices
The passage employs several literary devices to enhance its narrative impact and theological depth. Foreshadowing is evident as Elisha's command to prepare pottage, immediately following the mention of "dearth," subtly hints at a forthcoming miraculous intervention concerning food, which is indeed realized in the subsequent verses. There is a degree of Irony in the situation: despite a widespread famine, the prophet of God, rather than being helpless, takes the initiative to prepare a meal, setting the stage for God's abundance in the midst of scarcity. The "great pot" itself can be seen as Symbolism, representing not just a vessel for cooking but also a container for potential divine provision, a focal point for the miracle to come. The entire scene creates a stark Contrast between the "dearth in the land"—a natural disaster and a sign of human vulnerability—and Elisha's confident, proactive response, which points to God's supernatural ability to provide beyond natural limitations. This contrast underscores the power and compassion of God working through His prophet.
Theological and Thematic Connections
This passage powerfully illustrates God's unwavering commitment to providing for His people, particularly those who dedicate their lives to His service. In a time of severe famine, Elisha's immediate concern for the physical needs of the "sons of the prophets" reflects God's own pastoral heart. It teaches us that God's care is holistic, extending beyond spiritual nourishment to encompass tangible, daily sustenance. This divine provision is not limited to grand, public displays but often manifests in the practical, mundane aspects of life, ensuring that His servants are sustained to continue their work. The narrative reinforces the truth that even when natural resources fail, God remains the ultimate source of provision, capable of meeting needs in miraculous ways. It also highlights the role of human instruments, like Elisha, in facilitating God's care, demonstrating that faith often expresses itself through practical acts of love and service within the community.
Reflection and Application
The scene in 2 Kings 4:38 offers profound lessons for contemporary believers. In a world often marked by various forms of "dearth"—whether literal hunger, emotional emptiness, spiritual dryness, or financial insecurity—this verse calls us to remember God's faithful provision. It challenges us to trust that God is mindful of our daily needs and capable of supplying them, often through unexpected means or through the hands of His servants. Elisha's example of compassionate leadership encourages us, whether in formal ministry or daily life, to be attentive to the practical needs of those around us, demonstrating God's love in tangible ways. It reminds us that true spiritual care often begins with addressing basic human necessities. Furthermore, the gathering of the "sons of the prophets" underscores the vital role of Christian community, where believers can find mutual support, share resources, and collectively experience God's sustaining grace during times of challenge. We are called to be both recipients and channels of God's provision, fostering environments where no one is left in want.
Questions for Reflection
FAQ
Who were the "sons of the prophets" and what was their significance?
The "sons of the prophets" were not biological descendants but rather a collective term for groups or guilds of prophetic disciples and students. They were individuals who had committed themselves to learning and serving under a leading prophet, such as Elijah or Elisha. These communities often lived communally, engaged in spiritual training, and assisted their master prophet in various capacities, including delivering messages or performing tasks. Their significance lies in their role as centers for prophetic education and the perpetuation of prophetic ministry in Israel, ensuring the continuity of God's voice among His people. They represented a dedicated segment of society focused on spiritual matters and often relied on the provision of God and the community.
Why was Gilgal a significant location for this event?
Gilgal held immense historical and spiritual significance for ancient Israel. It was the first encampment site for the Israelites after crossing the Jordan River into the Promised Land (Joshua 4:19-20), where they renewed their covenant with God through circumcision (Joshua 5:9). It later became a prominent center for Samuel's judicial and prophetic ministry (1 Samuel 7:16) and was a key location in the prophetic circuit of Elijah and Elisha (2 Kings 2:1-2). Its historical association with God's miraculous provision (e.g., manna ceasing there, Joshua 5:12) and covenant renewal makes it an apt setting for another demonstration of divine care and sustenance, reinforcing the continuity of God's faithfulness in a place deeply embedded in Israel's spiritual memory.
What does "dearth in the land" imply for the narrative that follows?
The phrase "dearth in the land" (famine) is crucial for setting the context and heightening the drama of the narrative. It immediately establishes a situation of severe crisis and widespread suffering, indicating a lack of basic necessities. For the "sons of the prophets," who likely lived simply and communally, a famine would pose an immediate threat to their survival. This dire circumstance underscores the urgency of Elisha's command to prepare food and magnifies the subsequent miracle of the poisoned pottage being purified (2 Kings 4:39-41). The "dearth" serves as the backdrop against which God's power to provide and sustain, even in the most desperate times, is vividly displayed, transforming a situation of potential death into one of life and nourishment.
Christ-Centered Fulfillment
The account of Elisha providing pottage in a time of famine, culminating in the purification of the poisoned stew, powerfully foreshadows the ultimate provision found in Jesus Christ. Elisha, as God's prophet, acts as a mediator of divine sustenance, addressing the physical hunger of his disciples. This points forward to Jesus, who not only miraculously fed thousands with a few loaves and fish (Matthew 14:13-21; John 6:1-15) but also declared Himself to be the "Bread of Life" (John 6:35), offering eternal spiritual nourishment that truly satisfies. Just as the physical "dearth" in Elisha's time necessitated a miraculous intervention for physical life, humanity's spiritual "dearth" due to sin necessitates the life-giving provision of Christ's sacrifice. He is the one who purifies not just a pot of pottage, but our very souls from the poison of sin, offering true life through His body and blood (John 6:53-58). Elisha's compassionate care for his disciples reflects the Good Shepherd's ultimate care for His flock, ensuring their sustenance both physically and spiritually, leading them to green pastures and still waters (Psalm 23:1-2). Thus, 2 Kings 4:38 serves as a historical type, pointing to the greater reality of Christ as the ultimate Provider, Sustainer, and Purifier of life.