Just as much of 1 Kings is dominated by the presence of the prophet Elijah, much of 2 Kings recounts the deeds of the prophet Elisha. Although their names sound almost alike – Elijah means “Yahweh is my God,” whereas Elisha means “God is my salvation” – their ministries were quite different.

In fact, one person told me that until she read 1 Kings 19:19-21, the passage in which Elijah designates Elisha to be his successor, she thought they were one and the same. They did both have prophetic and miraculous powers and they both ministered during various years of the ninth century B.C., perhaps a half-century each, in the northern parts of Israel.

Elijah was a Tishbite – and we do not know exactly where Tish was. Elisha was of the tribe of Issacher located near the Sea of Galilee. Neither left any written documents.

Elijah was given to a solitary life in the wilds and appearing in times of crisis, whereas Elisha was personally known and observed in the ongoing lives of many of the towns of the area. Elijah’s works were stern and dramatic, while Elisha performed daily ministries of human helpfulness. Both left their distinctive marks on Judaism and the people of Israel, and we are all the better for it.

2 Kings 4:1-6:23 consists of a group of miracle stories about Elisha. 2 Kings 4:1-37 contains two of these stories. In the first, 4:1-7, the widow of one of the members of the prophetic guild is threatened that unless she satisfies a debt she owes, her two sons will be seized and sold into slavery.

Elisha tells her to borrow all the oil vessels she can and pay her debt from the sale of the oil. The miracle is that no matter how much oil she uses and sells, the supply will never run out. Her income from the sale of the oil will sustain her and her sons will not be sold into slavery.

This may not be a spectacular miracle, but it is a much-needed one. One commentator observes the ministry of Elisha resembles the ministry of Jesus, devoted to the common needs of people.

Elisha was a man of compassion. His ministry, rather than that of Elijah, is closer to the ministries to which God calls us. Raymond Calkins says, “No one of us may be an Elijah, but every one of us may be an Elisha.”

The next miracle is more involved. A wealthy Shunammite woman observes the comings and goings of Elisha. She suggests to her husband that they provide a small chamber on the roof of their house where the prophet may stay when he chooses.

Neither she nor her husband expects anything in return. It is an act of simple kindness. Nevertheless, Elisha learns of her great desire to bear a son and assures her that her prayer will be answered. And, a son is born to the couple.

Sometime later, however, the son dies of sunstroke. Desperate, she rushes the 25 miles to Carmel to find Elisha. She does and he follows her back to her home and is able to restore the life of her son. This was not a spectacular miracle for the community, but for the woman and her husband.

The third narrative is not strictly a “miracle. At a time of severe famine, Elisha instructs the woman and her household to the land of the Philistines until the famine should be over. Upon her return to Israel she finds that in her absence her abandoned home and property have been seized by the king. Going to ask the king to restore her property, she finds him speaking with Gehazi, the servant of Elisha.

Gehazi informs the king that this is the woman whose son Elisha had restored to life. Impressed, the king tells an official, “Restore all that was hers, together with all the produce of the fields from the day that she left the land until now” (2 Kings 8:1-6).

Studying the passage in which the woman’s son is restored to life, I found that as she approached Elisha at Carmel, he sent a servant to meet her: “… Say to her, are you all right? Is your husband all right? Is the child all right?”

And she replies: “It’s all right.” The term translated into English here as “all right” is actually the Hebrew word “shalom.” Are you, your husband and the child Shalom?

In the Old Testament Shalom is usually translated as “Peace,” to have or be at peace, a state of wholeness possessed by persons or groups, and this may include health, prosperity, security or the spiritual completeness of covenant. For the individual, this peace involves health and the good life; for the community, prosperity and security.

In Isaiah 9:6 the coming king is called the ”Prince of Peace” (Shalom). Perhaps you may remember that the name of King Solomon, “Shlomo,” is a derivative of Shalom, “God’s peace.” The Arabic equivalent is “salaam” and there are forms of it in Ethiopian, Syriac and Maltese.

The individual and the community may experience “Shalom” as  “completeness,” “wholeness,” “welfare,” “safety” or “soundness.” It can also mean “hello” or “goodbye” – literally “blessings on your coming” and “on your going.”

I am glad to note that my Methodist Hymnal has two hymns using the term “Shalom.” I’m glad, because the ministry of Jesus was that kind of ministry – and the world needs more Shalom!

The views and opinions expressed in this column are those of the author and not necessarily those of Farm World. Readers with questions or comments for Rev. Althouse may write to him in care of this publication.