Old Testament Prophets Feeding Large Groups
Old Testament prophets, particularly Elijah and Elisha, are depicted as performing miracles involving the feeding of large groups, foreshadowing later miraculous feedings in the New Testament. One notable instance involves Elisha during a famine in Gilgal. He instructed his servant to "Put on the large pot, and boil a mess of food, for the sons of the prophets" [1]. Despite the limited provisions, Elisha then commanded that the food be served to one hundred men, declaring, "Thus saith the Lord, They shall eat, and shall leave thereof" [7]. This event is seen by some as a precursor to Jesus' miraculous feeding of the multitudes [7].
Another example of a prophet associated with feeding large numbers, though not through a miracle of multiplication, is Elijah. The prophet Elijah confronted 450 prophets of Baal and 400 prophets of the Asherah (or "groves") who "eat at Jezebel's table" [2, 3]. This indicates a significant number of individuals who were regularly sustained by the queen, highlighting the scale of provision associated with prophetic figures, even those in opposition to Yahweh.
The concept of God providing food for large groups is deeply rooted in Israel's history, notably during their wilderness wanderings when manna was miraculously supplied daily [4, 5]. This historical precedent set an expectation for divine provision, which later rabbinic traditions connected to the Messiah, anticipating that he would "rain down food from heaven" again [6]. The patristic writer Origen, in discussing the feeding of the five thousand by Jesus, draws parallels to the Old Testament, noting the "desert condition of the masses in respect of God and the Law and the Word" [8]. Tertullian also connects divine provision, noting that God "feeds the ravens and clothes the flowers of the field" [9].
These accounts illustrate a recurring theme of divine sustenance through prophetic figures, emphasizing God's ability to provide for His people, often in miraculous ways, even in times of scarcity.
Sources
- II Kings “II Kings 4:38 (Rotherham) — Now, Elisha, returned to Gilgal, and there was, a famine, in the land, and, the sons of the prophets, being seated before him, he said to his young man—Put on the large pot, and boil a mess of food, for the sons of the prophets.”
- I Kings “I Kings 18:19 (Rotherham) — Now, therefore, send, gather unto me all Israel, unto Mount Carmel,—and the prophets of Baal, four hundred and fifty, and the prophets of the Sacred Stem, four hundred, who do eat at the table of Jezebel.”
- King James Version “[KJV] 1 Kings 18:19 — Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Food — Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quai”
- Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 1, section 6: but like in its body to bdellium, one of the sweet spices, and in bigness equal to coriander seed. And very earnest they were in gathering it; but they were enjoined to gather it equally 3—the measure of an omer for each one every day, because this food should not come in too small a quantity, lest the weaker might not be able to get their share, by reason of the overbearing of the strong in collecting it. However, these strong men, when they had gathered more than the measure appointed for them, had no more than others, but only”
- John (Protestant academic) “Tyndale House on John 6:1: 6:1-71 Each story in this chapter uses the setting of the Passover Festival (6:4) to communicate a deeper meaning. 6:1-15 Jesus’ feeding the 5,000 recalls the great Old Testament miracle of bread when Israel was in the wilderness (Exod 16). The rabbis of Jesus’ day expected the coming Messiah to “rain down food from heaven” once again (Exod 16:4), and he did.”
- 2 Kings (Methodist/Wesleyan) “Adam Clarke on 2 Kings 4:43: Thus saith the Lord, They shall eat, and shall leave thereof - It was God, not the prophet, who fed one hundred men with these twenty loaves, etc. This is something like our Lord's feeding the multitude miraculously. Indeed, there are many things in this chapter similar to facts in our Lord's history: and this prophet might be more aptly considered a type of our Lord, than most of the other persons in the Scriptures who have been thus honored.”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — INTRODUCTION TO THE FEEDING OF THE FIVE THOUSAND. (part 1): And when even was come His disciples came to Him,"(2) that is, at the consummation of the age in regard to which we may fitly say what is found in the Epistle of John, "It is the last hour."(3) They, not yet understanding what the Word was about to do, say to Him, "The place is desert,"(4) seeing the desert condition of the masses in respect of God and the Law and the Word; but they say to Him, "The time is past,"(5) as if the fitting season of the law and prophets had p”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — BEING ASHAMED OF CHRIST. THIS SHAME IS (part 1): ONLY POSSIBLE OF THE TRUE CHRIST. MARCIONITE PRETENSIONS ABSURD. He sends forth His disciples to preach the kingdom of God.(15) Does He here say of what God? He forbids their taking anything for their journey, by way of either food or raiment. Who would have given such a commandment as this, but He who feeds the ravens and clothes(16) the flowers of the field? Who anciently enjoined for the treading ox an unmuzzled mouth,(17) that he might be at liberty to gather his fodder from his labour, on the principle that the worke”