Eating children as food is a tragic and grotesque undertaking, even in a famine. The author of the Elisha narratives is not reticent to show how acts of cannibalism can come out of desperate mothers in 2 Kings 6:28, 29. However, despite being in a famine, Elisha is often depicted as one living in abundance. In 2 Kings 4:38-41, Elisha can provide a pot of stew for the sons of the prophet and also “for the people” (4:41b). In the story that follows, Elisha twice commands the man from Baal Shalishah to give the people bread to eat until there are leftovers (4:43). Then in 6:22-23, Elisha prepares a “great feast” (6:23) for his enemies, the Arameans. Moreover, Elisha can also counsel the Shunammite woman on how she and her family can survive the famine (8:1-2). Why are such diametrical views of the effects of a famine presented? What is the writer trying to convey about Elisha through these famine stories?
This study follows Rachelle Gilmour’s proposal that the Elisha narratives should not be read independently. Instead, these texts are to be juxtaposed, allowing us to see how these passages interact with each other, thereby offering a new appreciation of these narratives. Two theses are being proposed: first, within the contexts of the ancient Near East and the Hebrew Bible, there is an assumption that it is the royal duty of the king to provide bread or grain for their people. Set in contrast to the king of Israel, who cannot help the cannibalistic mothers, Elisha is presented as the true king who can guarantee abundance even in a famine. Finally, this study also argues that in Elisha’s case, this provision is not restricted only to the Israelites, foreigners, and even those outside the covenantal community (such as lepers), who can also be recipients.