Exegetical and Hermeneutical Commentary of 2 Kings 4:1
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.
Ch. 2Ki 4:1-7. The miracles of Elisha. The increase of the widow’s oil (Not in Chronicles)
1. a certain woman of the wives of the sons of the prophets ] It appears from this that the members of the colleges of prophets did not withdraw themselves from common domestic life altogether. It may be that from time to time, during seasons of devotion, they joined the companies at Bethel, Gilgal or elsewhere, and then returned to their home duties. The man here spoken of had engaged in some transaction for which money had been borrowed, and had died before it could be paid off.
unto Elisha ] This appeal shews us that Elisha was regarded as the head of the whole prophetic band. Josephus ( Ant. IX. 4, 2) says this woman was the widow of Obadiah, Ahab’s steward, and that the borrowed money mentioned in the text had been expended on the support of the hundred prophets whom he hid and supported. There is nothing to connect the two narratives together except that Obadiah said of himself, ‘I thy servant fear the Lord from my youth’, and the widow, in this story, gives an almost identical character to her husband.
and the creditor is come ] It was allowed by the Mosaic law (Lev 25:39-41) that a debtor and his children (and so, if he were dead, as here, his children only) might be taken as bondservants by a creditor, and the debt cancelled by their labour. (Cf. Mat 18:25.) It was however provided that they should go free in the year of jubilee.
sons ] R.V. children. That they were sons we see from the course of the narrative, but the Hebrew word is not the same here as in verse 4. So R.V. has marked the difference.
Fuente: The Cambridge Bible for Schools and Colleges
The creditor is come … – The Law of Moses, like the Athenian and the Roman law, recognized servitude for debt, and allowed that pledging of the debtors person, which, in a rude state of society, is regarded as the safest and the most natural security (see the marginal reference). In the present case it would seem that, so long as the debtor lived, the creditor had not enforced his right over his sons, but now on his death he claimed their services, to which he was by law entitled.
Fuente: Albert Barnes’ Notes on the Bible
2Ki 4:1-8
Now there cried a certain woman of the wives of the sons of the prophets.
The widows pot of oil
If we are to believe the voice of tradition as expressed by Josephus, the subject of this touching story was one who had seen far better days, being the widow of Obadiah, the Lord High Chamberlain of Ahab. While her husband lived she breathed the atmosphere of a court, and was nourished in the lap of luxury. But when he died she seems to have been reduced to the utmost poverty. That world which had smiled upon her in the days of her prosperity, now, with characteristic fickleness, turned its back upon her. Her friends forsook her, and refused to help her. She was plunged into debt, contracted in order to obtain the barest necessaries of life. Having nothing of any value in the house, the hard-hearted creditor, in lieu of payment, threatened to take and sell her two only sons as slaves; which, by virtue of one Jewish law and the extension of another, he had the power to do. It is true that the period during which slaves could be held in Israel was mercifully limited by the year of jubilee, and that year, which would break every fetter, might be near at hand; but nevertheless, in her position, the enforcement of the law even for the Shortest period could not but be felt as a grievous calamity. On account of these trying circumstances, her case was one that peculiarly warranted the interposition of Heaven. But she had another claim still, beside that of her wretchedness, upon the sympathy and help of Elisha. Her husband feared the Lord while he lived. He was the son of a prophet, and cherished the deepest regard for the person and the work of those who filled that sacred office. Elishas first question to her evinced a wonderful knowledge of the human heart, and of the best mode of dealing with poverty and suffering. Instead of volunteering to give her aid at once, as most persons would have done, carried away by an overpowering impulse of compassion at the recital of the tale of sorrow; like a wise and judicious friend, he inquires how far she herself has the power to avert the threatened calamity–What hast thou in the house? His assistance must be based upon her own assistance. He will help her to help herself. And this is the only true way to benefit the poor. By reckless and indiscriminate almsgiving, we run the risk of pauperising the objects of our charity. Our assistance should therefore be of such a nature as to call forth the resources which they themselves possess, and to make the most of them. However small these resources may be, they should be used as a fulcrum, by means of which our help may raise them to a better condition. The first question which we too should ask the widow or the destitute is–What hast thou in the house? No help from without can benefit, unless there be a willingness of self-help within. The widow of Obadiah had nothing in the house save a pot of oil. Was this oil grown by Obadiah during his lifetime–the last of the produce of his olive-yard? In all likelihood it was all that remained of the once extensive property of Ahabs steward. Out of this last pot of Oil–the sign of her uttermost poverty–Elisha furnished the source of her comfort and happiness. In the fables of all nations we are told that a magician, by a mere wave of his wand, or by pronouncing a certain charm, produces at once wealth and luxuries that had no existence before. Aladdin rubs a ring, and immediately a genius appears, and at his command provides a rich feast for him out of nothing. He rubs an old lamp, and at once a gorgeous palace rises up before him in substantial reality, created out of the formless ether around. By putting on Fortunetuss wishing-cap the lucky possessors of it can get anything they want, and create things unknown before. But there is nothing like this in the miracles of the Bible. The Gospel miracle which most nearly resembles the multiplication of the widows oil by Elisha, is the miracle of the loaves and fishes. In both cases the properties of the articles remained the same, and their substance only was extended. In both cases the point of departure and the completed result of the miracle were articles in familiar use among the people. Elisha simply multiplied the common olive oil of the widow into the common olive oil of the country, neither better nor worse. Jesus simply multiplied the common barley loaves and fishes of the fisher-lad into the common barley loaves and fishes which formed the ordinary fare of the disciples. In both cases the miracle was based upon the ultimate result of mans labour. The oil in the widows pot was the juice expressed, out of berries gathered, from trees planted, grafted, and tended by mans toil and skill. The bread in the fishermans possession was baked by mans hands, out of barley sown, reaped, gathered, threshed, and ground in the mill by mans skill and labour; the fishes were equally the produce of human industry and special knowledge. These examples show to us that even in miracles man must be a fellowworker with God in subduing the earth, and in removing the limitations and disabilities of the curse. In these actions men prepared themselves by the miracle wrought within them–the triumph over natural unbelief and the objections of reason–to believe in and to benefit by the miracle about to be wrought without. The widow of Obadiah might well be astonished at the command of Elisha. If she had stopped to reason about the procedure required of her, she might well hesitate to undertake it. Taking a common-sense view of the matter, of what use would it be to borrow as many vessels as possible from her neighbours? What answer could she give them if they asked her what she meant to do with these vessels? Would they not laugh at her if she told the prophets message, and ridicule the utter folly of the whole story? And yet, in spite of all these apparent absurdities and impossibilities–in spite of all the objections of reason and common sense, the widow hastened to obey the prophets command. She stumbled not because of unbelief. Her faith triumphed over all difficulties. It is a significant circumstance that the prophet should have commanded the widow to shut the door upon herself and her sons, when she poured out the oil into the vessels. There is a reason for, and a meaning in, every detail of the Bible miracles; and doubtless the design of this apparently trivial injunction was to secure to the widow the privacy and calmness of mind necessary for the performance of the miracle, and for its producing the full and proper impression upon her own soul. If she had left the door open, the neighbours doubtless, moved by curiosity to see what she would do with the vessels she had borrowed, would flock around her, and sadly discompose her mind by their laughter, their sneers, and their unsuitable remarks. Reverence, stillness, and solitude are needed for the miracle. But, besides being necessary in order to prepare the widow of Obadiah for receiving the benefits of the miracle, the solitude and secrecy which Elisha enjoined were significant of the mysterious character of the miracle itself. It was withdrawn from sight. It was silent and unimaginable. The process by which the oil wag multiplied we labour in vain to conceive. We cannot explain the phenomenon by the observation of any known laws; and yet in truth the miracle is not more strange, save in the rapidity with which it is effected, than that which is every day going forward in nature in those regions where the olive tree grows. You sow the seed of an olive tree; that seed contains a very small quantity of oil. It grows and becomes a tree and produces an immense quantity of fruit; so that from the little drop of oil in the small vessel of the seed, you have thousands of vessels in the shape of the berries, each filled with oil. He who makes the olive seed in the course of a few years, or the olive tree every season, to prepare and extract oil from the scanty soil on the arid rocks, and the dry burning air in which the tree delights to grow, concentrated, in the miracle in the widows chamber, the slower processes of nature spread over months and years, into the act of a single moment. Of course the natural process does not explain the miracle, but it is a help to our faith. The one sheds light upon the other. The miracle teaches us that the natural process is not the result of an impersonal law or of a dead course of things, but the working of our Father in heaven; while the natural process in its turn shows to us that God in the miracle is working in the line of the ordinary events and dispensations of His providence. The miracle blends with common life. How strikingly does this wonderful incident show to us that we must be fellow-workers with God throughout, from first to last, in our own deliverance and blessing. How wonderfully it illustrates the whole Divine economy of grace, under which we are enjoined to work out our own salvation with fear and trembling, seeing that it is God that worketh in us both to will and to do of His good pleasure! We are all in the condition of the poor widow; we are destitute of everything, and are ready to perish. But God is far more tender and considerate to us than Elisha was to the widow. If we have but the feeling of want, but the desire for Gods help, that very want or desire will be to us what the pot of oil was to the widow–the source of an abundant supply of all that we need. (H. Macmillan, D. D.)
A prophets widow and a prophet s kindness
I. A prophets widow in distress. To-day some of the most enlightened, thoughtful, and really useful ministers are amongst the poorest.
1. That poverty is not necessarily a disgrace. It is sometimes the result of inflexible honesty and moral nobility.
2. That the best lives here are subject to trials.
3. That avarice feeds cruelty.
II. A prophet at work to relieve a brothers widow. In her distress instinct tells her where to go, and she goes to Elisha, a man not only who knew her husband, but of kindred experiences and sympathies. See how Elisha helps this widow.
1. Promptly. He did not want arguments or testimonials. He helped her.
2. Effectively. (Homilist.)
The humble not forgotten
One thing which is prominent in the Word of God is vividly illustrated in this incident. God remembers His poor people. The Bible is the poor mans book. The wealth, honour, pride, power, and glory of this world are of small account in the sight of Heaven. The widow with her two mites, the jailer at Philippi, Lydia the purple-seller, Elisha the ploughman, Amos the herdsman, Peter and John the fishermen, were individuals of no social importance. The secular historian would have deemed them unworthy of notice. But they were chosen to play wonderful parts on the field of moral action. In the age when this poor Shunammite widow was living in obscurity, stupendous struggles were going on among the carnal empires, of which Herodotus, Xenophon, and Thucydides give most elaborate records. But of these the Bible takes no notice. In the New Testament Philippi comes before us in connection with a humble man and an insignificant woman; while the terrific battle which there turned the worlds history is ignored; nor are King Philip, the great founder, and Alexander the Great–brought up at Philippi–so much as alluded to. If we would be great in the sight of the Lord, we must be found in line with His purposes. It might have been imagined that Elijah and Elisha would concern themselves only with the important affairs of great people. But, as a matter of fact, while they had much to do with kings and nobles and generals and statesmen, yet they had still more to do with peasants, labourers, poor students, and lone widows. They belonged to the people. The Gospel is not for any one section of humanity; but its blessings come flint to the needy, the sad, the afflicted, and the guilty. (Christian Commonwealth.)
Elisha multiplies the widows oil
I. The person for whom this miracle was wrought. A certain woman.
1. She was the subject of accumulated sorrow.
(1) Her condition was desolate. She was a widow. Few if any of the trying conditions of life are more pitiable than the widowed one.
(2) Her condition was oppressed. Her husband had died insolvent, She was in debt. Her sorrow was increased with the thought of the possibility of losing her sons. Trouble seldom comes alone.
2. She was a woman of devout spirit. It is difficult to over-estimate the value of having a pious partner, a godly child, or a faithful companion; but how important it is that we ourselves axe holy, We may gather from this incident the following thoughts concerning this woman.
(1) She was devout in the manner of her address. She spake to Elisha in a reverent spirit.
(2) She spoke kindly of her deceased husband. Thy servant my husband is dead.
(3) She was anxious about her living sons. Her motherly heart was filled with sorrow at the thought of her sons being sold. True piety is devout, it deals gently with the dead, it cares for the living. Such is a brief description of this womans sorrow and character. Notice–
II. The manner in which this miracle was performed. God was this widows Helper. This is in harmony with His nature. He is loving, tender, faithful, and full of compassion. A Father of the fatherless (Psa 68:5).
1. God took advantage of her extremity. Often mans extremity is Gods opportunity. God interposed just when this womans sorrow was the heaviest, and when her outlook was the darkest. How often He deals with His children in like manner now.
2. Her faith was tested by the means employed. This womans deliverance was effected in a short time and in a strange way.
III. The attributes of the Divine character which this miracle exhibits. This miracle exhibits–
1. The Divine law of righteousness. Go, sell the oil, and pay thy debt. The Divine law is, Owe no man anything but love. We are to be just in our material, social, and commercial relationships.
2. The rich resources of Divine wisdom. The promises which God has made concerning the deliverance of His children in seasons of trial are abundant, simple, precious: Call upon Me (Psa 50:15). When thou (Isa 43:2). In behalf of His children, God has brought water from a rock, made a path through the sea, etc.
3. The greatness of Divine mercy. Live thou and thy children of the rest. Enough to satisfy the creditor, and some to spare. How great is Gods mercy. It is higher than the heavens. Conclusion. Let us be faithful, submissive, and heroic when duty leads us into trial Many a cloudy morning has turned into a fine day. We all have trials; but what are our heaviest trials compared to those this woman endured? We may have the same Friend and Helper. If we trust in Him, our sorrow shall be turned into joy. (John Wileman.)
Christ anticipated
The way in which Elisha addresses himself to the circumstances of the case is very significant of the method of Jesus Christ. Elisha asked the woman, What shall I do for thee? Jesus often asked the same question of those who came to Him for healing or relief–What wilt thou that I shall do unto thee? Thus the petitioner is made a party to the case in no merely nominal sense, but in the sense of acquiring distinct responsibility of suggestion or advice. No doubt the prophet knew what the widow wanted, yet a good purpose was to be gained in causing her to state her case in her own words. This is how God Himself proceeds in the matter of our own prayers. Our heavenly Father knoweth what things we have need of before we ask Him; yet it has pleased Him to make it part of our education to allow us to state our own necessities and argue our own pleas, leaving Him to be sole judge when the case is laid before Him. Elisha asked another question which Jesus Christ also put on some occasions. Elisha said, Tell me, what hast thou in the house? Jesus Christ asked the disciples what bread they had before He proceeded to satisfy the hunger of the multitude. It is Gods plan to start with what we have. So we have certain preliminary duties to attend to; as, for example, finding out the whole of our resources, placing these at the disposal of the Master, beginning with a little as if it were a great amount, and gradually proceeding until we ourselves are surprised by the largeness and completeness of the miracle. Now Elisha proceeds to his work:–Go, borrow thee vessels abroad of all thy neighbours, even empty vessels. This would have committed him to some degree of miraculous interposition, but this was not all he said; he added to his instructions, Borrow not a few (verse 3). In Psa 81:10, we read, Open thy mouth wide, and I will fill it. It is Gods joy, if we may so put it, to give large answers to the requests of men. Said Christ, Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full. Not a partial joy, and not the beginning of a joy, but a complete, overflowing, redundant joy. It was the vessels that were exhausted, not the hand of God that was emptied. A notable lesson this, that it is never God who fails but always man who comes to the end of his capacity. (J. Parker, D. D.)
The widows pot of oil and the empty vessels
There are three or four significant utterances here which I wish to speak of.
1. The womans great need. Every sinner is in debt. We have broken the law of God and our debt is greater than we can ever pay. There is no one to pay the debt for us among our fellow-men. We must have a redeemer, and Jesus Christ is the only name given under heaven or among men who has the spiritual wealth and the infinite love to redeem us, and He comes and asks us, as Elisha asked this poor widow, What shall I do for thee? What are you going to say to Jesus who is asking you that question? Will you say to Him, Oh, I think you can do nothing for me now. I will go on awhile in my sins; I will think about it awhile longer; I will wear the handcuffs of evil habit and drag the ball-and-chain of sinful appetites a while longer; perhaps some time I will let you do something for me? Can you imagine the poor widow answering Elisha like that? Can you dream of her saying to Elisha, Oh, I think I will not have you do anything now; I will let the boys be slaves awhile; I will go on in my misery and my poverty. Perhaps after they have slaved it for a time, and I have starved awhile, I will let you do something for me? Would you not say that that was infinite folly? And it is the part of wisdom for you to say, when Jesus asks what He can do for you, Lord Jesus, redeem me from my sins. Save my soul. Do whatever you can do to lift me out of my sinful condition into goodness and peace.
2. Elisha says to this widow, Tell me, what hast thou in the house? That is in harmony with the way God always brings blessings to His children. So God deals with us. He will not waste anything that we already have. He will take into account whatever there is of good in us. While we have absolutely nothing in us which, taken by itself, can save us, yet every fraction of good teaching that we have received from our parents, every point of good discipline that has come to us in the stress of life, everything that is good in us, if it be so small as only to be compared to a widows pot of oil, or a little lads lunch of five loaves and two fishes, God will not throw away, or fail to take into account, but He will make all these a blessing to our souls if we give our hearts to Him.
3. Another very important message is to be found in the empty vessels. Many fail of salvation because they have no empty vessels. Their vessels are all full of their own self-righteousness, something that is utterly useless to redeem from the bondage of sin, but that shuts out the grace of God from the heart. When the publican and the Pharisee went up into the temple to pray, the Pharisee had no empty vessels with him. We must all come with the same humility of heart, with the same vessels emptied of all self, and throw ourselves on the mercy of God. There is no caste or aristocracy or social rank in sin; every sinner in the world, rich or poor, high or low, must come with supreme self-surrender at the foot of the Cross if he would find salvation. When the Duke of Kent, the father of Queen Victoria, was told by his physician that he could not live long, he was anxious about his soul. His physician, who was an old friend, endeavoured to soothe his mind by referring to his high respectability and his distinguished situation, but the Duke stopped him short by saying, No; remember if I am to be saved, it is not as a prince, but as a sinner. (L. A. Banks, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER IV
A widow of one of the prophets, oppressed by a merciless
creditor, applies to Elisha, who multiplies her oil; by a part
of which she pays her debt, abut subsists on the rest, 1-7.
His entertainment at the house of a respectable woman in
Shunem, 8-10.
He foretells to his hostess the birth of a son, 11-17.
After some years the child dies, and the mother goes to Elisha
at Carmel; he comes to Shunem, and raises the child to life,
18-37.
He comes to Gilgal, and prevents the sons of the prophets from
being poisoned by wild gourds, 38-41.
He multiplies a scanty provision, so as to make it sufficient
to feed one hundred men, 42-44.
NOTES ON CHAP. IV
Verse 1. Now there cried a certain woman] This woman, according to the Chaldee, Jarchi, and the rabbins, was the wife of Obadiah.
Sons of the prophets] talmidey nebiyaiya, “disciples of the prophets:” so the Targum here, and in all other places where the words occur, and properly too.
The creditor is come] This, says Jarchi, was Jehoram son of Ahab, who lent money on usury to Obadiah, because he had in the days of Ahab fed the Lord’s prophets. The Targum says he borrowed money to feed these prophets, because he would not support them out of the property of Ahab.
To take unto him my two sons to be bondmen.] Children, according to the laws of the Hebrews, were considered the property of their parents, who had a right to dispose of them for the payment of their debts. And in cases of poverty, the law permitted them, expressly, to sell both themselves and their children; Ex 21:7, and Le 25:39. It was by an extension of this law, and by virtue of another, which authorized them to sell the thief who could not make restitution, Ex 22:3, that creditors were permitted to take the children of their debtors in payment. Although the law has not determined any thing precisely on this point, we see by this passage, and by several others, that this custom was common among the Hebrews. Isaiah refers to it very evidently, where he says, Which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves; Isa 50:1. And our Lord alludes to it, Mt 18:25, where he mentions the case of an insolvent debtor, Forasmuch as he had not to pay, his lord commanded HIM to be SOLD, and his WIFE and CHILDREN, and all that he had; which shows that the custom continued among the Jews to the very end of their republic. The Romans, Athenians, and Asiatics in general had the same authority over their children as the Hebrews had: they sold them in time of poverty; and their creditors seized them as they would a sheep or an ox, or any household goods. Romulus gave the Romans an absolute power over their children which extended through the whole course of their lives, let them be in whatever situation they might. They could cast them into prison, beat, employ them as slaves in agriculture, sell them for slaves, or even take away their lives!-Dionys. Halicarn. lib. ii., pp. 96, 97.
Numa Pompilius first moderated this law, by enacting, that if a son married with the consent of his father, he should no longer have power to sell him for debt.
The emperors Diocletian and Maximilian forbade freemen to be sold on account of debt:
Ob aes alienum servire liberos creditoribus, jura non patiuntur. – Vid. Lib. ob. aes C. de obligat.
The ancient Athenians had the same right over their children as the Romans; but Solon reformed this barbarous custom. – Vid. Plutarch in Solone.
The people of Asia had the same custom, which Lucullus endeavoured to check, by moderating the laws respecting usury.
The Georgians may alienate their children; and their creditors have a right to sell the wives and children of their debtors, and thus exact the uttermost farthing of their debt. – Tavernier, lib. iii., c. 9. And we have reason to believe that this custom long prevailed among the inhabitants of the British isles. See Calmet here.
In short, it appears to have been the custom of all the inhabitants of the earth. We have some remains of it yet in this country, in the senseless and pernicious custom of throwing a man into prison for debt, though his own industry and labour be absolutely necessary to discharge it, and these cannot be exercised within the loathsome and contagious walls of a prison.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The sons of the prophets, though they were wholly devoted to sacred employment, were not excluded from marriage, no more than the priests and Levites. Thy servant did fear the Lord; his poverty therefore was not procured by his idleness, or prodigality, or rather, wickedness; but by his piety, because he would not comply with the kings way of worship, and therefore lost all worldly advantages. To be bond-men; either to use them as his slaves, or to sell them to others, according to the law; of which see Exo 21:2; Lev 25:39; Isa 1:1; Mat 18:25.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. there cried a certain woman ofthe wives of the sons of the prophetsThey were allowed tomarry as well as the priests and Levites. Her husband, not enjoyingthe lucrative profits of business, had nothing but a professionalincome, which, in that irreligious age, would be precarious and veryscanty, so that he was not in a condition to provide for his family.
the creditor is come to takeunto him my two sons to be bondmenBy the enactment of the law,a creditor was entitled to claim the person and children of theinsolvent debtor, and compel them to serve him as bondmen till theyear of jubilee should set them free.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now there cried a certain woman of the wives of the sons of the prophets unto Elisha,…. This, according to the Targum, was the wife of Obadiah, who had hid the prophets by fifty in a cave in the times of Ahab; and so Josephus q, and it is the commonly received notion of the Jewish writers; though it does not appear that he was a prophet, or the son of a prophet, but the governor or steward of Ahab’s house; she was more likely to be the wife of a meaner person; and from hence it is clear that the prophets and their disciples married:
saying, thy servant my husband is dead; which is the lot of prophets, as well as others, Zec 1:5
and thou knowest that thy servant did fear the Lord; her husband was well known to the prophet, and known to be a good man, one of the 7000 who bowed not the knee to Baal, for the truth of which she appeals to Elisha; and this character she gives of her husband, lest it should be thought that his poverty, and leaving her in debt, were owing to any ill practices of his:
and the creditor is come to take unto him my two sons to be bondmen; which it seems were allowed of when men became poor and insolvent, and died so, to which the allusion is in Isa 1:1,
[See comments on Mt 18:25]. Josephus r suggests, that the insolvency of this man was owing to his borrowing money to feed the prophets hid in the cave; and it is a common notion of the Jews that this creditor was Jehoram the son of Ahab; and in later times it was a law with the Athenians s, that if a father had not paid what he was fined in court, the son was obliged to pay it, and in the mean while to lie in bonds, as was the case of Cimon t, and others.
q Antiqu. l. 9. c. 4. sect. 2. r Ibid. s Alex. ab Alex. Genial. Dier. l. 6. c. 10. t Cornel. Nep. in Vita Cimon. l. 5. c. 1.
Fuente: John Gill’s Exposition of the Entire Bible
From 2 Kings 4 through 2 Kings 8:6 there follows a series of miracles on the part of Elisha, which both proved this prophet to be the continuer of the work which Elijah had begun, of converting Israel from the service of Baal to the service of the living God, and also manifested the beneficent fruits of the zeal of Elijah for the honour of the Lord of Sabaoth in the midst of the idolatrous generation of his time, partly in the view which we obtain from several of these accounts of the continuance and prosperity of the schools of the prophets, and partly in the attitude of Elisha towards the godly in the land as well as towards Joram the king, the son of the idolatrous Ahab, and in the extension of his fame beyond the limits of Israel. (See the remarks on the labours of both prophets at pp. 161ff., and those on the schools of the prophets at 1Sa 19:24.), – All the miracles described in this section belong to the reign of Joram king of Israel. They are not all related, however, in chronological order, but the chronology is frequently disregarded for the purpose of groping together events which are homogeneous in their nature. This is evident, not only from the fact that ( a) several of these accounts are attached quite loosely to one another without any particle to indicate sequence (vid., 2Ki 4:1, 2Ki 4:38, 2Ki 4:42; 2Ki 5:1; 2Ki 6:8, and 2Ki 8:1), and ( b) we have first of all those miracles which were performed for the good of the scholars of the prophets and of particular private persons (2 Kings 4-6:7), and then such works of the prophet as bore more upon the political circumstances of the nation, and of the king as the leader of the nation (2 Kings 6:8-7:20), but also from the circumstance that in the case of some of these facts you cannot fail to perceive that their position is regulated by their substantial relation to what precedes or what follows, without any regard to the time at which they occurred. Thus, for example, the occurrence described in 2Ki 8:1-6, which should undoubtedly stand before 2 Kings 5 so far as the chronology is concerned, is placed at the end of the miracles which Elisha wrought for king Joram, simply because it exhibits in the clearest manner the salutary fruit of what he had done. And so, again, the account of Naaman the leper is placed in 2 Kings 5, although its proper position would be after 2Ki 6:7, because it closes the series of miracles performed for and upon private persons, and the miracle was wrought upon a foreigner, so that the fame of the prophet had already penetrated into a foreign country; whereas in order of time it should either stand between 2Ki 6:23 and 2Ki 6:24 of the sixth chapter (because the incursions of the flying parties of Syrians, to which 2 Kings 6:8-23 refers, had already taken place), or not till after the close of 2 Kings 7. On the other hand, the partial separation of the miracles performed for the schools of the prophets (2Ki 4:1-7, 2Ki 4:38-44, and 2Ki 6:1-7) can only be explained on chronological grounds; and this is favoured by the circumstance that the events inserted between are attached by a Vav consec., which does indicate the order of sequence (2Ki 5:8. and 2Ki 6:1.). Regarded as a whole, however, the section 2 Kings 4:1-8:6, which was no doubt taken from a prophetical monograph and inserted into the annals of the kings, is in its true chronological place, since the account in 2 Kings 3 belongs to the earlier period of the history, and the events narrated from 2Ki 8:7 onwards to the later period.
2Ki 4:1-7 The Widow’s Cruse of Oil. – A poor widow of the scholars of the prophets complained to Elisha of her distress, namely, that a creditor was about to take her two sons as servants (slaves). The Mosaic law gave a creditor the right to claim the person and children of a debtor who was unable to pay, and they were obliged to serve him as slaves till the year of jubilee, when they were once more set free (Lev 25:39-40). When the prophet learned, on inquiry that she had nothing in her house but a small flask of oil ( , from , means an anointing flask, a small vessel for the oil necessary for anointing the body), he told her to beg of all her neighbours empty vessels, not a few ( , make not few, sc. to beg), and then to shut herself in with her sons, and to pour from her flask of oil into all these vessels till they were full, and then to sell this oil and pay her debt with the money, and use the rest for the maintenance of herself and her children. She was to close the house-door, that she might not be disturbed in her occupation by other people, and also generally to avoid all needless observation while the miracle was being performed. , let that which is filled be put on one side, namely by the sons, who handed her the vessels, according to 2Ki 4:5 and 2Ki 4:6, so that she was able to pour without intermission. The form is a participle Piel, and is quite appropriate as an emphatic form; the Keri ( Hiphil) is an unnecessary alteration, especially as the Hiphil of is . , then the oil stood, i.e., it ceased to flow. The asyndeton is very harsh, and the Vav copul. has probably dropped out. With the alteration proposed by L. de Dieu, viz., of into , “live with thy sons,” the verb would necessarily stand first (Thenius).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Increase of the Widow’s Oil. | B. C. 894. |
1 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. 2 And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil. 3 Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few. 4 And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full. 5 So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her; and she poured out. 6 And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed. 7 Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest.
Elisha’s miracles were for use, not for show; this recorded here was an act of real charity. Such also were the miracles of Christ, not only great wonders, but great favours to those for whom they were wrought. God magnifies his goodness with his power.
I. Elisha readily receives a poor widow’s complaint. She was a prophet’s widow; to whom therefore should she apply, but to him that was a father to the sons of the prophets, and concerned himself in the welfare of their families? It seems, the prophets had wives as well as the priests, though prophecy went not by entail, as the priesthood did. Marriage is honourable in all, and not inconsistent with the most sacred professions. Now, by the complaint of this poor woman (v. 1), we are given to understand, 1. That her husband, being one of the sons of the prophets, was well know to Elisha. Ministers of eminent gifts and stations should make themselves familiar with those that are every way their inferiors, and know their character and state. 2. That he had the reputation of a godly man. Elisha knew him to be one that feared the Lord, else he would have been unworthy of the honour and unfit for the work of a prophet. He was one that kept his integrity in a time of general apostasy, one of the 7000 that had not bowed the knee to Baal. 3. That he was dead, though a good man, a good minister. The prophets–do they live for ever? Those that were clothed with the Spirit of prophecy were not thereby armed against the stroke of death. 4. That he died poor, and in debt more than he was worth. He did not contract his debts by prodigality, and luxury, and riotous living, for he was one that feared the Lord, and therefore durst not allow himself in such courses: nay, religion obliges men not to live above what they have, nor to spend more than what God gives them, no, not in expenses otherwise lawful; for thereby, of necessity, they must disable themselves, at last, to give every one his own, and so prove guilty of a continued act of injustice all along. Yet it may be the lot of those that fear God to be in debt, and insolvent, through afflictive providences, losses by sea, or bad debts, or their own imprudence, for the children of light are not always wise for this world. Perhaps this prophet was impoverished by persecution: when Jezebel ruled, prophets had much ado to live, and especially if they had families. 5. That the creditors were very severe with her Two sons she had to be the support of her widowed state, and their labour is reckoned assets in her hand; that must go therefore, and they must be bondmen for seven years (Exod. xxi. 2) to work out this debt. Those that leave their families under a load of debt disproportionable to their estates know not what trouble they entail. In this distress the poor widow goes to Elisha, in dependence upon the promise that the seed of the righteous shall not be forsaken. The generation of the upright may expect help from God’s providence and countenance from his prophets.
II. He effectually relieves this poor widow’s distress, and puts her in a way both to pay her debt and to maintain herself and her family. He did not say, Be warmed, be filled, but gave her real help. He did not give her some small matter for her present provision, but set her up in the world to sell oil, and put a stock into her hand to begin with. This was done by miracle, but it is an indication to us what is the best method of charity, and the greatest kindness one can do to poor people, which is, if possible, to help them into a way of improving what little they have by their own industry and ingenuity.
1. He directed her what to do, considered her case: What shall I do for thee? The sons of the prophets were poor, and it would signify little to make a collection for her among them: but the God of the holy prophets is able to supply all her need; and, if she has a little committed to her management, her need must be supplied by his blessing and increasing that little. Elisha therefore enquired what she had to make money of, and found she had nothing to sell but one pot of oil, v. 2. If she had had any plate or furniture, he would have bidden her part with it, to enable her to be just to her creditors. We cannot reckon any thing really, nor comfortably, our own, but what is so when all our debts are paid. If she had not had this pot of oil, the divine power could have supplied her; but, having this, it will work upon this, and so teach us to make the best of what we have. The prophet, knowing her to have credit among her neighbours, bids her borrow of them empty vessels (v. 3), for, it seems, she had sold her own, towards the satisfying of her creditors. He directs her to shut the door upon herself and her sons, while she filled all those vessels out of that one. She must shut the door, to prevent interruptions from the creditors, and others while it was in the doing, that they might not seem proudly to boast of this miraculous supply, and that they might have opportunity for prayer and praise to God upon this extraordinary occasion. Observe, (1.) The oil was to be multiplied in the pouring, as the other widow’s meal in the spending. The way to increase what we have is to use it; to him that so hath shall be given. It is not hoarding the talents, but trading with them, that doubles them. (2.) It must be poured out by herself, not by Elisha nor by any of the sons of the prophets, to intimate that it is in connexion with our own careful and diligent endeavours that we may expect the blessing of God to enrich us both for this world and the other. What we have will increase best in our own hand.
2. She did it accordingly. She did not tell the prophet he designed to make a fool of her; but firmly believing the divine power and goodness, and in pure obedience to the prophet, she borrowed vessels large and many of her neighbours, and poured out her oil into them. One of her sons was employed to bring her empty vessels, and the other carefully to set aside those that were full, while they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the spring that supplied it, but believed it to be in him in whom all our springs are. Job’s metaphor was now verified in the letter (Job xxix. 6), The rock poured me out rivers of oil. Perhaps this was in the tribe of Asher, part of whose blessing it was that he should dip his foot in oil, Deut. xxxiii. 24.
3. The oil continued flowing as long as she had any empty vessels to receive it; when every vessel was full the oil stayed (v. 6), for it was not fit that this precious liquor should run over, and be as water spilt on the ground, which cannot be gathered up again. Note, We are never straitened in God, in his power and bounty, and the riches of his grace; all our straitness is in ourselves. It is our faith that fails, not his promise. He gives above what we ask: were there more vessels, there is enough in God to fill them–enough for all, enough for each. Was not this pot of oil exhausted as long as there were any vessels to be filled from it? And shall we fear lest the golden oil which flows from the very root and fatness of the good olive should fail, as long as there are any lamps to be supplied from it? Zech. iv. 12.
4. The prophet directed her what to do with the oil she had, v. 7. She must not keep it for her own use, to make her face to shine. Those whom Providence has made poor must be content with poor accommodations for themselves (this is knowing how to want), and must not think, when they get a little of that which is better than ordinary, to feed their own luxury: no, (1.) She must sell the oil to those that were rich, and could afford to bestow it on themselves. We may suppose, being produced by miracle, it was the best of its kind, like the wine (John ii. 10), so that she might have both a good price and a good market for it. Probably the merchants bought it to export, for oil was one of the commodities that Israel traded in, Ezek. xxvii. 17. (2.) She must pay her debt with the money she received for her oil. Though her creditors were too rigorous with her, yet they must not therefore lose their debt. Her first care, now that she has wherewithal to do so, must be to discharge that, even before she makes any provision for her children. It is one of the fundamental laws of our religion that we render to all their due, pay every just debt, give every one his own, though we leave ever so little for ourselves; and this, not of constraint but willingly and without grudging; not only for wrath, to avoid being sued, but also for conscience’ sake. Those that possess an honest mind cannot with pleasure eat their daily bread, unless it be their own bread. (3.) The rest must not be laid up, but she and her children must live upon it, not upon the oil, but upon the money received from it, with which they must put themselves into a capacity of getting an honest livelihood. No doubt she did as the man of God directed; and hence, [1.] Let those that are poor and in distress be encouraged to trust God for supply in the way of duty. Verily thou shalt be fed, though not feasted. It is true we cannot now expect miracles, yet we may expect mercies, if we wait on God and seek to him. Let widows particularly, and prophets’ widows in a special manner, depend upon him to preserve them and their fatherless children alive, for to them he will be a husband, a father. [2.] Let those whom God has blessed with plenty use it for the glory of God and under the direction of his word: let them do justly with it, as this widow did, and serve God cheerfully in the use of it, and as Elisha, be ready to do good to those that need them, be eyes to the blind, and feet to the lame.
Fuente: Matthew Henry’s Whole Bible Commentary
Second Kings – Chapter 4
A Widow Aided – Verses 1-7
It will be interesting to note how much Elisha’s ministry was involved with the poor of the land, while the majority of that of Elijah was in the court of the king, or related thereto. In this incident he is called to the aid of a widow whose young husband had been one of the sons of the prophets. His untimely death had left her in dire economic straits, for he was in debt. His creditor was now demanding payment, and she had none. In view of this fact he was allowed to take her two sons as bondmen until the debt was paid, leaving the widow still more destitute. It is also likely that the law of Moses was so abused in the northern kingdom that the boys may have faced perpetual servitude. To thus abuse the poor was directly forbidden in the law (De 15:7-11).
The widow called upon Elisha for aid in her desperation, commending the godly character of her late husband to him, which character Elisha had observed in him. Elisha inquired how he might help her. What did she have which he might use to alleviate her distress? All that she had of any value, it seems, was a pot of oil. This was doubtless olive oil, a commodity which brought a ready sale in those times, for it had a versatile usefulness. It was used for cooking, anointing the body following the bath, for the hair, for fuel in the lamps, as a substitute for butter, etc. Enough of it could provide the seller with a tidy sum.
So Elisha instructed the woman to go to all her neighbors and borrow their unused and empty pots and pans. Then the widow and her two sons were to shut themselves up in the house and fill the borrowed vessels out of the pot of oil they possessed. This required an exercise of faith on the part of the widow, for she knew there was not oil enough to fill perhaps even one of the vessels, and the prophet has instructed her to fill a great many from it. But she met the test of faith and poured oil out of the pot until she had all the many borrowed vessels filled. Inquiring then of Elisha she was told to go and sell it, pay off the creditor, and live from that which was left.
An analogy may be drawn from this event, for God’s children owe a debt of the gospel to the world. Like the widow they may be shut up with the quiet will of the Lord, pouring out witness of His salvation by the Holy Spirit. “Ye have an unction from the Holy One, and ye know all things” (1Jn 2:20).
Fuente: Garner-Howes Baptist Commentary
THE MIRACLES OF ELISHA
CRITICAL AND EXPLANATORY NOTES.
2Ki. 4:1. Two sons to be bondmenThe law entitled a creditor to the slavery or service of debtors till the year of Jubilee.
2Ki. 4:2. Pot of oilGesenius suggests unctiooil for anointing, as the rendering of instead of pot; no oil left for food, only enough for the anointing.
2Ki. 4:3. Borrow not a fewShe had none, should borrow many. Elisha had faith!
HOMILETICS OF 2Ki. 4:1-7
THE MIRACULOUS SUPPLY OF OIL SYMBOLIC OF THE INEXHAUSTIBILITY OF DIVINE GRACE
In this and the four following chapters we have a detailed account of the miracles of Elisha. We catch glimpses of the quiet, unobtrusive life spent in the schools of the prophets; and we cannot but observe the striking difference in the spirit and character of Elishas ministry as contrasted with that of his predecessor. Elijah represented the whirlwind, the earthquake, the fire; Elisha, the still small voiceless terrible and imposing, but more extensively influential for good. As Stanley beautifully puts it: The whole appearance of Elisha revealed the difference. The rough mantle of his master appears no more after its first display. He uses a walking staff like other grave citizens (2Ki. 4:29). He was not secluded in mountain fastnesses, but dwelt in his own house in the royal city (chap. 2Ki. 5:9; 2Ki. 5:24; 2Ki. 6:32; 2Ki. 13:17), or lingered amidst the sons of the prophets, within the precincts of ancient colleges, embowered amidst the shades of the beautiful woods which overhang the crystal spring that is still associated with his name; or was sought out by admiring disciples in some tower on Carmel, or by the pass of Dothan; or was received in some quiet balcony, overlooking the plain of Esdraclon, where bed and table and seat had been prepared for him by pious hands. His life was not spent, like his predecessors, in unavailing struggles, but in widespread successes. He was sought out, not as the enemy, but as the friend and counsellor, of kings. His deeds were not of wild terror, but of gracious, soothing, homely beneficence, bound up with the ordinary tenor of human life. The miracle related in this paragraph indicates the sympathy of the prophet with the troubles and needs of human life. In treating the miracle as symbolic of the inexhaustibility of Divine Grace, the following thoughts are suggested.
I. That humanity is reduced by sin to a state of moral bankruptcy and ruin. Like the widow in the narrative, we are hopelessly in debt, and have nothing wherewith to discharge our liabilities. The law of Moses provided (Lev. 25:39-41) that in case of inability to pay his debts, a man and his children might be sold and remain in bondage until the next year of jubilee. The laws we have outraged have handed us over to a bondage of the worst kindthe bondage of sin. Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey. The more sin is yielded to, the greater moral ruin it works, and the more tyrannical the slavery it entails.
II. That every provision has been made by Divine grace to restore humanity to a state of moral solvency. Great as is the havoc wrought by sin, the remedy is greater. For as by one mans disobedience many were made sinners, so by the obedience of one shall many be made righteous. Where sin abounded, grace did much more abound (Romans 5). All the perfections of the Divine nature are engaged in the restoration of fallen humanity. The redemption by Christ Jesus is universally applicable. Restoration is possible to the most abandonedthe heaviest debt may be cancelled. Heaven itself is too narrow for the full display of the Divine goodnessits streams flow down to bless and replenish the neediest on earth.
III. That individual effort is demanded in order to participate in the ample supplies of Divine grace. The widow in her extremity seeks for help, and readily obeys the directions given. The vessels are collected and the oil is poured out (2Ki. 4:1-5). So Divine grace, to be enjoyed, is to be sought, and the Divine commands humbly and believingly obeyed. Ye have not, because ye ask not. It is not for man to question the Divine directions, but to obey; not to slight or ignore the Divine provisions, but eagerly and gratefully to accept them. The rarest treasures of earth are discovered by the diligent and persevering seeker. The blessings of heaven are worthy of the most laborious effort. Conscious need sharpens the vision and stimulates exertion.
IV. That the supply of Divine grace is limited only by the capacity of the receiver. Every available vessel was filled with the oil. When there were no more vessels to be obtained, the supply ceased (2Ki. 4:6). The grace of God is practically inexhaustible; it is limited, not in itself, but by the capacity of the individual receiver. Copious as may be the rain-fall, a very limited quantity will suffice for the needs of a single flower. To a certain extent it may be true that the grace of God enlarges the vessel which it enriches with its blessings. The enjoyment of spiritual good increases the desire for more.
V. That the reception of Divine grace furnishes the loftiest motives to an upright and useful life. Go, sell the oil and pay thy debt, and live thou and thy children of the rest (2Ki. 4:7). One of the first and simplest principles of true religion is honestyit teaches a man to pay his debts. He is to do justly Some time ago the clothes of a gentleman were found on the seashore where he was accustomed to bathe, but no trace of his body was discovered. After due delay the amount for which his life was insured was paid. He swam out to a passing ship, assuming to be a political offender of whom the police were in search, and was taken on board. Under a new name, in the United States, he prospered; and, what was more, he became a subject of renewing grace. In a short time after he remitted to the insurance office a sum of moneyprincipal and interestof which it had been robbed under such false pretences. It brings religion into disgrace to neglect to pay just debts when fully able to do so. For the grace of God was manifested, bringing salvation to all men, disciplining us, in order that, denying ungodliness and worldly lusts, we should live soberly, justly, and godly in the present world (Tit. 2:11-12).Alford. Religion supplies the most powerful motives to live the highest life, and teaches us how to act in all our relationships and duties.
LESSONS:
1. The grace of God is universally needed.
2. Is boundless in generosity.
3. Has wrought marvellous changes in the condition and prospects of humanity.
THE WIDOWS POT OF OIL
VERY abrupt and striking were the transitions in the life of Elisha. Yesterday he wrought a stupendous miracle which supplied the wants of a whole army, and was the means, more than the sword of Jehoram and Jehoshaphat, of subduing the rebellious kingdom of Moab; to-day he works a miracle for the relief of a poor and friendless widow, to save her sons from slavery and herself from starvation. In this respect Elisha is a type of the faithful Christian minister, who has to pass through scenes as chequered and transitions in their own way as sudden and remarkable, who, abstracted from common interests and habits, and lifted by his unworldly character and mission above all human precedences, is debtor alike to the rich and the poor.
I. To this widow Elisha stood as the representative of the compassionate Saviour, before whom all the worlds glory pales, and whose presence alone can, without disturbance to the order of society, equalise all human ranks and level all their conventional distinctions in the dust. She was in circumstances that made her feel with peculiar painfulness the gradations of ranks and the vicissitudes of life. If we are to believe the voice of tradition as expressed by Josephus, she was one who had seen better days, being the widow of Obadiah, the lord high-chamberlain of Ahab. While her husband lived she breathed the atmosphere of a court, and was nourished in the lap of luxury. But when he died, she seems to have been reduced to the utmost poverty. On account of these trying circumstances, her case was one that peculiarly warranted the interposition of heaven. But she had another claim still, beside that of her wretchedness, upon the sympathy and help of Elisha. Her husband feared the Lord while he lived. He was the son of a prophet, and cherished the deepest regard for the person and the work of those who filled that sacred office. If he was indeed Obadiah, the steward of Ahaband there seems no reason to doubt the Jewish traditionthen the sacred story informs us that during the fierce persecution of the prophets of Israel by Jezebel he took an hundred of these prophets, and, at the peril of his life, hid them by fifty in a cave, and fed them with bread and water during the whole continuance of the famine. He may have spent upon the prophets of the Lord what he meant for his own wife and children. Like Joseph in Pharaohs court, like Daniel in Babylon, the upright and pious chamberlain in the palace of Ahab did not take advantage of his opportunities of enriching himself, as the officers of Eastern monarchs have so often done. On the contrary, he spent his fortune in benefiting the needy, and died poor. On this ground his widow might well appeal to Elisha for assistance.
II. Elisha willingly acknowledges the claim. He is filled with pity for the poor broken-hearted widow. Who knows what terrible privations she underwent without complaining while she had the company of her sons to cheer her? But when they were about to be taken from her, she could no more hide her suffering. She must get help, else she will die. Elishas first question to her evinced a wonderful knowledge of the human heart, and of the best mode of dealing with poverty and suffering. Instead of volunteering to give her aid at once, as most persons would have done, carried away by an overpowering impulse of compassion at the recital of the tale of sorrow, like a wise and judicious friend he enquires how far she herself has the power to avert the threatened calamityWhat hast thou in the house? His assistance must be based upon her own assistance. He will help her to help herself. And this is the only true way to benefit the poor. By reckless and indiscriminate almsgiving, by wholesale gifts of money, we run the risk of pauperising the objects of our charity. Our assistance, therefore, should be of such a nature as to call forth the resources which they themselves possess, and to make the most of them. No help from without can benefit, unless there be a willingness of self-help within. Of course such a mode as this of administering charity is more troublesome, and requires a greater expenditure of time and self-denial, than the plan of throwing a dole to a beggar to get rid of his importunity. But putting him in the way of helping himself will be truer charity than any gift of money.
III. The widow of Obadiah had nothing in the house save a pot of oil. Out of this last pot of oilthe sign of her utmost povertyElisha furnished the source of her comfort and happiness. Like Elijah, who made the handful of meal and the cruse of oil already existing an unwasting provision for each new days want; like a greater than Elijah, whose miracle of the multiplication of the loaves and fishes took its point of departure into the supernatural from the common barley loaves and fishes before Him; so Elisha, in the case of Obadiahs widow, made the produce of nature and of mans labour the basis of his wonderful act. In the fables of all nations we are told that a magician, by a mere wave of his wand, or by pronouncing a certain charm, produces at once wealth and luxuries that had no existence before. Aladdin rubs a ring, and immediately a genius appears, and at his command provides a rich feast for him out of nothing. He rubs an old lamp, and at once a gorgeous palace rises up before him in substantial reality created out of the formless ether around. By putting on Fortunatuss wishing cap, the lucky possessors of it can get anything they want, and create things unknown before. But there is nothing like this in the miracles of the Bible. The prophets and godly men of old were no such magicians as these. Their most wonderful works are in beautiful accordance with the wise laws of labour and economy which pervade the ordinary arrangements of life. Even the miracles of Christ, which approached nearest to creations out of nothing, rested upon a fulcrum of existing materials, by means of which their supernatural leverage was exerted. In miracles, man must be a fellow-worker with God in subduing the earth, and in removing the limitations and disabilities of the curse. In these actions men prepared themselves by the miracle wrought within themthe triumph over natural unbelief and the objections of reasonto believe in and to benefit by the miracle about to be wrought without. They heated the iron, as it were, which the hammer of Omnipotence was about to strike and to mould for His purposes.
IV. The widow of Obadiah might well be astonished at the command of Elisha. But, in spite of all the objections of reason and common sense, she hastened to obey the prophet. Her faith triumphed over all difficulties. It is a significant circumstance that he should have commanded her to shut the door upon herself and her sons. Reverence, stillness, and solitude are needed for the miracle, and therefore the door must be shut, and the unsympathetic world must be excluded. It is not in the crowd that God works His wonders in nature and grace; it is in the lonely place, to the solitary individual. Who is it that sees the grander revelations of nature, but he who turns his back upon the human multitude, and seeks communion with her alone in the sanctuary of her hills and desert places? But, besides being necessary to prepare the widow of Obadiah for receiving the benefits of the miracle, the solitude and secrecy which Elisha enjoined were significant of the mysterious character of the miracle itself. It was veiled in the same obscurity as all creative actsas all beginnings. The seed germinatesor, in other words, multiplies itselfin darkness; animal life begins in the mysterious secrecy of the womb; formless matter crystallizes in the sunless caves of the earth into more than the glory of living flowers. Who catches the exact moment when the evening star first twinkles in the transparent blue? Who has noticed the unfolding of the full-blown rose from the bud? Gods arm wrought unseen for Israel in the bosom of the dark cloud which rested over the Red Sea all the night; and in the morning the dry path was revealed between the crystal walls of water. The veil of darkness concealed the falling of the manna from heaven; and the dawn only disclosed it as it whitened the tawny sand of the desert around the tents of Israel. Verily God hideth himselfshuts, as it were, the door upon all His origins and commencements, and leaves us baffled outside. Science and religion and all life bring us back to unfathomable mysterya closed door, whose magic sesame no human being can utter.
V. How great must have been the astonishment of the widow when, pouring into the first vessel a quantity of oil from her pot, the vessel filled immediately after the first few drops; and the same thing happened as she passed from vessel to vessel, each filling to the brim as soon as she poured a little from her own store into it; until at the end, pouring the last remaining drops into the last vessel, her own stock of oil and the supply from heaven failed together. The process by which the oil was multiplied we labour in vain to conceive. We cannot explain the phenomenon by the observation of any known laws; and yet, in truth, the miracle is not more strange, save in the rapidity with which it is effected, than that which is every day going forward in nature in those regions where the olive tree grows. You sow the seed of an olive tree; that seed contains a very small quantity of oil. It grows and becomes a tree and produces an immense quantity of fruit; so that from the little drop of oil in the small vessel of the seed, you have thousands of vessels in the shape of the berries, each filled with oil. The miracle teaches us that the natural process is not the result of an impersonal law or of a dead course of things, but the working of our Father in heaven; while the natural process in its turn shows to us that God in the miracle is working in the line of the ordinary events and dispensations of His providence.
VI. Awestruck and filled with amazement, the widow went and told the Man of God what had happened. She asked for counsel in the strange and unexpected emergency. She needed assurance of the reality and permanence of this marvellous good fortune. The oil might vanish as mysteriously as it came. How calmly the prophet receives her! He knew what would happen. And does not this show a wonderful amount of faith and confidence in God on the part of Elisha? He told the widow to sell the miraculous oil and pay her debt with the price of it, and use what she could not sell as food for herself and her children. The miracle goes no further than is absolutely necessary. It blends with common life. It does not permanently enrich the poor; it provides only for the temporary necessity. How strikingly does this incident show that we must be fellow-workers with God throughout, from first to last, in our own deliverance and blessing? Thus, in a most interesting manner, was the bread cast upon the waters found after many days. The widow proved in her experience the truth of the Saviours words: Blessed are the merciful, for they shall obtain mercy; or, as the phrase should be translated literally, Blessed are the olive givers, for olives shall be given to them. Obadiah had poured the oil of his bounty into the afflicted heart of Gods servants; and Gods servant in return gave his widow the oil of joy for mourning, and the garment of praise for the spirit of heaviness.
VII. We might make many practical uses of the widows pot of oil, for it is full of significance, but we prefer turning the incident into a parable, and using it as an encouragement to prayer. We are all in the condition of the poor widow; we are destitute of everything, and are ready to perish. But God is far more tender and considerate to us than Elisha was to the widow. If we have but the feeling of want, but the desire for Gods help, that very want or desire will be to us what the pot of oil was to the widowthe source of an abundant supply of all we need. If we come to God with the longing of our hearts for His salvation, He will come with the fulness of His Godhead, and supply all our needs according to the riches of His glory in Christ Jesus. If we provide vessels, God will furnish the oil with which to fill them. For our own little oil He will give us overflowing measure; for our feeble desire, He will do exceeding abundantly above all that we can ask or think. Let us, borrow, then, many vessels; let them be empty, nothing of self in them, and let us lay them before Christ, and He will fill them to the brim with the oil of His grace. Gethsemane, the place where He suffered the last agony, means a press for olive oil. From that oil-press of sorrow He will provide a sufficient supply of the oil of gladness for us.Condensed from the Sunday Magazine for 1873).
GERM NOTES ON THE VERSES
2Ki. 4:1-7. The widows cruse. I. The widows difficulty.
(1). The nature of it. A debt. One that she could not pay. Might not be much, but she was poor.
(2). Had come upon her suddenly. Otherwise her husband would not have left her thus. Some provision would have been made.
(3). Aggravations of the difficulty. Her sons, instead of being her stay and support in her widowhood, must now work for another. Instead of being prophets, they must be bondsmen. It does not necessarily follow that her creditor was hard-hearted. He may have been; he seems only to have wanted his own. He may have been poor. On the other hand, he may have rejoiced at breaking up such a home. II. The widows helper. God.
(1). Agreeable to His nature, knows what we have need of. A just God. Would equally defend the right of the creditor, as well as the case of the widow.
(2). In harmony with His Word. Widows and orphans are His special care.
(3). In aiding her He employs the prophet. It may be that her husbands connection with the prophets had brought her into this strait. If so, there was a fitness in the selection of her instrument of deliverance. Man the helper of man. Man blessed that he may become a blessing.
(4). He aided in answer to prayer. She sought and found. She came first to Elisha. Trial of faith and reward of it. III. The widows deliverance.
(1). Speedily effected. Not long years of hard service of her sons and herself. This prompt help shows the prophets sympathy and sense of justice too.
(2). Strange method. Vessels borrowed. Great many. All her neighbours.
(3). The command. Close doors. No prying eyes of people who might misunderstand the whole case. Pour out. She does so, and her cruse fills all the vessels. Sells the oil and pays the debt.
(4). The effect. Her character for honesty vindicated. Her sons saved to her and to their high vocation. She is saved from the need of hard and unaccustomed toil. The Divine friend of the helpless and poor is, by this history, commended to all widows. The story is one of many encouraging events that may lead widows, and such as are friendless, to trust in God. Many sad hearts, empty of comfort, have been filled with the oil of joy out of her cruse.
LEARN:
1. The best people are sometimes exposed to trial.
2. God is a present help in the time of need.
3. We should sympathize with the sad as Elisha with the widow.
4. Our little may go far, with Gods blessing.The Class and Desk.
2Ki. 4:1. The griping tyranny of debt. I. May fasten upon those who do their best to avoid it. II. Is the more keenly felt in proportion to the desire to do everything in the fear of the Lord. III. Brings suffering and slavery upon the family.
How thick did the miseries of this poor afflicted woman light upon her! Her husband is lost, her estate clogged with debts, her children ready to be taken for slaves. Her husband was a religious and worthy man; he paid his debts to nature, he could not to his creditors. They are cruel, and rake in the scarce closed wound of her sorrow, passing an arrest worse than death upon her sons. Virtue and goodness can pay no debts. The holiest man may be deep in arrearages and break the bank, not through lavishness and riot of expense, but through either iniquity of times, or evil casualties. Ahab and Jezebel were lately on the throne; who can marvel that a prophet was in debt! It was well that any good man might have his breath free, though his estate were not. Wilfully to overlash our ability cannot stand with wisdom and good government; but no providence can guard us from crosses. Holiness is no more defence against debt than against death. Grace can keep us from unthriftiness, not from want.Bp. Hall.
2Ki. 4:3-5. In temporal affairs experience must precede and faith follow; in spiritual affairs faith must precede, and then experience follows, for we do not find out the truth unless belief in Gods Word has preceded (Joh. 7:17). Whatever a man does in the obedience of faith, whether it appears foolish or vain in the eyes of the world, is nevertheless blessed by God, and redounds to his souls health.Cramer.
2Ki. 4:5. It was time to shut the door, saith a reverend man, when many greater vessels must be supplied from one little one. But why must the door be shut?
1. That she might be the more free to pray (Mat. 6:6).
2. That she might manifest her own faith, and not be hindered by the unbelief of others (Mar. 6:5-6).
3. That it might not be thought that the oil was by anybody secretly conveyed into the house to them.
The secrecy of the Divine workings. I. Strengthens the convictions of their supernatural character. II. Demands a more implicit faith. III. Does not prevent their beneficent results being apparent to all.
2Ki. 4:6. Out of one small jar was poured out so much oil as by a miraculous multiplication filled all these empty casks. Scarce had that pot any bottom, at least the bottom that it had was to be measured by the brims of all those vessels: this was so deep as they were high; could they have held more this pot had not been empty. Even so the bounty of our God gives grace and glory according to the capacity of the receiver. When he ceases to infuse, it is for want of room in the heart to take it in. Could we hold more, O God, thou wouldst give more: if there be any defect, it is in our vessels, not in thy beneficence!Bp. Hall.
This is a good emblem of the grace of God. While there is an empty, longing heart, there is a continual overflowing fountain of salvation. If we find in any place, or at any time, that the oil ceases to flow, it is because there are no empty vessels there, no souls hungering and thirsting for righteousness.Clarke.
2Ki. 4:7. If means are given thee to satisfy thy creditor, let it be thy first duty to pay him before thou carest for thyself! He who can pay his debts but will not, takes what does not belong to him, and sins against the eighth commandment. When the Lord gives there is always something left over and above. He never merely takes away distress, He gives a blessing besides. He desires, however, that the obligation to our neighbour should first be satisfied before we begin to enjoy His blessing.Lange.
Some of the ancient interpreters find in this widow an image of the Gentile church. The husband being dead signifies that she was no longer joined to her ancient idolatries. Her coming to Elisha and obeying his word is explained as a type of the eagerness with which the Gentiles sought salvation at the hands of Christ and His apostles; and the abundant supply of oil represents the bountiful provisions of the Gospel to deliver all nations from the bondage of sin.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
I. MIRACLES ON BEHALF OF TWO FAITHFUL WOMEN 4:137
Elisha performed three miracles for two faithful female disciples. For a destitute widow he performed a miracle of multiplication of oil so that she might have the wherewithal to pay her bills (2Ki. 4:1-7). For the wealthy woman of Shunem he made a wondrous prediction (2Ki. 4:8-17). Later for the same woman he performed what surely must have been his most stupendous miracle: the resurrection of a child (2Ki. 4:18-37).
A. THE MIRACULOUS INCREASE OF OIL 4:17
TRANSLATION
(1) Now a woman, one of the wives of the sons of the prophets, cried out unto Elisha, saying, Your servant, my husband died, and you yourself know that your servant was a God-fearing man; but the creditor came to take my two children for himself
for slaves. (2) And Elisha said unto her, What shall I do for you? Tell me what you have in the house. And she said. Your handmaiden has nothing at all in the house except an anointing of oil. (3) And he said, Go and ask for yourself vessels from the outside from all your neighbors, empty vessels not a few. (4) Then come and shut the door on yourself and on your sons, and pour out into all these vessels, and remove the full ones. (5) So she went from him, and shut the door on herself and on her sons, who brought the vessels unto her; and she poured out, (6) And it came to pass when the vessels were full, she said unto her sons, Bring unto me another vessel. And he said unto her, There are no more vessels. And the oil ceased. (7) And she came and told the man of God. And he said, Go sell the oil, and pay your creditor, and you and your sons shall live on that which remains.
COMMENTS
In the first paragraph of chapter 4, Elisha comes to the rescue of a destitute widow. She did not hesitate to ask the prophet for assistance because (1) her husband had been a member of that prophetic order over which Elisha presided; and (2) because he had been a God-fearins man. When her prophet-husband had died, the creditor had demanded immediate payment of some debt which the family owed. Since the widow could not pay off the loan, the creditor took her two sons into slavery in lieu of the loan[524] (2Ki. 4:1). Elisha immediately recognized his obligation to help the poor woman.[525] He first inquired whether or not she had anything in her house that he might sell in order to pay off the debt. As it turned out she had only an anointing of oil, i.e., as much oil as would suffice for one anointing of her body (2Ki. 4:2). Elisha then instructed the woman to secure from all her neighbors empty vessels of every size and description (2Ki. 4:3). This not only would test the faith of the woman, but would undergird the eternal principle that God helps him who helps himself. The woman is further instructed to take those empty vessels into the privacy of her home and pour into them the small amount of oil which she possessed. As each vessel became full it was to be set aside and replaced by another empty vessel in order that the pouring might be continuous (2Ki. 4:4). The miracle was to be performed inconspicuously lest the prophet be overwhelmed with applications for similar aid to others.
[524] In primitive communities, men borrowed upon their personal credit, and the primary security for debt was regarded as being their own persons, the value of their labor, and that of their dependents.
[525] The Mosaic law often commands care for the widows and fatherless: Exo. 22:22-24; Deu. 14:29; Deu. 24:17; Deu. 24:19; Deu. 26:12 etc.
The widow obeyed precisely the instructions of the prophet with regard to the secrecy. Her sons would bring her the empty vessels she had collected, and she would pour the oil into them (2Ki. 4:5). When every last vessel in the house was filled, the oil ceased flowing (2Ki. 4:6). God will not permit waste. Had the oil continued to flow, it would have spilled upon the floor and been useless for any purpose. The woman did not feel entitled to make use of the oil without further instructions from the man of God, i.e., Elisha. The prophet directed her then to sell the oil and pay off the debt. After satisfying the claims of her creditor with part of the money, she would be able to support herself and her sons on the remainder (2Ki. 4:7).
Fuente: College Press Bible Study Textbook Series
IV.
IV.VIII. THE WONDROUS WORKS OF ELISHA THE PROPHET.
(1-7) He multiplies the widows oil. (Comp. 1Ki. 17:12 seq.)
(1) Of the wives of the sons of the prophets.This shows that the sons of the prophets were not young unmarried men leading a kind of monastic life under the control of their prophetic chief. Those who were heads of families must have had their own separate homes. (See Note on 1Ki. 20:35.)
Thou knowest that thy servant did fear the Lord.She makes this the ground of her claim on the prophets assistance. In 1Ki. 18:3; 1Ki. 18:12 it is said of Obadiah, Ahabs steward, that he feared the Lord, and on account of this slight resemblance, the Targum, Josephus, and Ephrem Syrus identify the dead man of this verse with Obadiah, who is supposed to have spent all his property in maintaining the prophets (1Ki. 18:4) (!) Possibly the widow meant to say that her husbands debts were not due to profligate living (Thenius).
The creditor is come to take unto him my two sons.According to the law (Lev. 25:39). They would have to continue in servitude until the year of jubilee. The ancient Roman law was more severe, for it contained no provision for the future release of the unhappy debtor. (Comp. also Mat. 18:26, and Notes.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE WIDOW’S OIL MULTIPLIED, 2Ki 4:1-7.
1. A certain woman According to a Rabbinical conjecture she was the wife of Obadiah, who fed the persecuted prophets in the days of Jezebel. 1Ki 18:5.
Wives of the sons of the prophets So these prophetical schools were unlike the monasteries in which celibacy was enjoined. Unto Elisha The head of the institution was applied to as a father and lord who had power to help her in her distress.
My two sons to be bondmen The law of Moses provided (Lev 25:39-41) that, in case of poverty and inability to pay his debts, a man and his children might be sold, and remain in bondage until the next year of jubilee.
Mat 18:25, shows that this law was still in force in our Lord’s time. This fact, thus incidentally introduced in the history of Elisha, shows that in his day the law of Moses was the basis of judicial and civil proceedings in the kingdom of Israel.
Fuente: Whedon’s Commentary on the Old and New Testaments
YHWH Provides For A Poor Woman And Her Two Sons Who Seek Elisha’s Help Through The Miracle Of Multiplying The Oil In A Vessel ( 2Ki 4:1-7 ).
It will be seen that this miracle, and the one of raising the dead in the next passage, are vaguely parallel to two of Elijah’s miracles in 1Ki 18:9-23. But in each case it is only the central theme that is the same (multiplying oil, and in Elijah’s case meal, and raising a dead son), otherwise in all the details the stories are very different. Given the fact that Jesus performed similar miracles (multiplying bread twice, raising the dead a number of times) we may see them as typical of miracles that God might choose to perform, rather than as miracles which are duplicates of one original (Elisha will also shortly multiply bread as well). Indeed we may see in each case that Elisha himself got the idea from Elijah, as well as from YHWH. As we have already seen with regard to the parting of the Jordan (2Ki 2:8; 2Ki 2:14), Elisha liked reproducing what Elijah had done. We need not doubt therefore that these were two different incidents.
The first deals with the case of a poor widow who had two sons, whose wife and father had been one of the sons of the prophets (it was in some ways similar to Jesus healing Peter’s wife’s mother in showing compassion to the relative of a disciple- Mar 1:29-31). Because she was in debt it looked as though her sons would be sold by their creditor as bondsmen (slaves) in order to repay the debt. Strictly this was against the Law in Lev 25:39-40 (although in accord with the Code of Hammurabi), however the term ‘bondsmen’ may here be being used loosely of the alternative described there (compare also Isa 50:1). Either way it was not a very happy situation for the prophet’s widow. The Law in Exo 21:7 is irrelevant to this incident, for that has to do with the special situation of Habiru seven year contracts (as also evidenced at Nuzi), or Habiru wife contracts, and has no connection with a situation like this.
Elisha then asked her what possessions she had, and learned that all that she had was a small jar of olive oil. So he told her to borrow from her neighbours as many pots and vessels as she could, and when she had done so to ensure her privacy and then continue pouring the oil into the vessels until the jar ran dry. She was to continue pouring the oil until all the vessels had been filled. The he told her to sell the oil and use what she obtained, first to pay off her debt (which she could do in oil), and then to provide for the financial future of herself and her sons.
The story is so dissimilar in every way to the one in 1Ki 17:8-16 that it is difficult to see how they could both be derived from the same occurrence. (Of course most who make the claim also believe that nothing like it occurred at all, but that is not on the basis of evidence but simply on the basis of their philosophical position).
Analysis.
Now there cried a certain woman of the wives of the sons of the prophets to Elisha, saying, “Your servant my husband is dead, and you know that your servant feared YHWH, and the creditor has come to take for himself my two children to be bondsmen” (2Ki 4:1).
And Elisha said to her, “What shall I do for you? Tell me, what have you in the house?” And she said, “Your handmaid has nothing in the house, apart from a pot of oil” (2Ki 4:2).
Then he said, “Go, borrow for yourself vessels abroad of all your neighbours, even empty vessels. Borrow not a few” (2Ki 4:3).
“And you shall go in, and shut the door on you and on your sons, and pour out into all those vessels, and you shall set aside that which is full” (2Ki 4:4).
So she went from him, and shut the door on her and on her sons. They brought the vessels to her, and she poured out (2Ki 4:5).
And it came about, when the vessels were full, that she said to her son, “Bring me yet a vessel.” And he said to her, “There is not a vessel more.” And the oil stayed (2Ki 4:6).
Then she came and told the man of God. And he said, “Go, sell the oil, and pay your debt, and live, you and your sons, from what remains” (2Ki 4:7).
Note that in ‘a’ the widow of one of the sons of the prophets came to Elisha because she could not pay her debt and her sons were about to be sold off as slaves, and in the parallel Elisha is able to tell her to pay her debt and provide for the future of the two boys. In ‘b’ she has nothing in the house but a pot of oil, and in the parallel she has large numbers of vessels full of oil. In ‘c’ he tells her to borrow a large number of vessels from her neighbours and friends, and in the parallel the vessels were brought to her and she filled them. Centrally in ‘d’ she was to go to in privacy into her house and fill all the vessels, putting them to one side as they were filled.
2Ki 4:1
‘Now there cried a certain woman of the wives of the sons of the prophets to Elisha, saying, “Your servant my husband is dead, and you know that your servant feared YHWH, and the creditor has come to take for himself my two children to be bondsmen.” ’
The death of a husband was a catastrophe for a woman with no grown up sons, for it meant that there was no provider for the family, and this may well have been moreso for wives of ‘sons of the prophets’ who were probably the poorest in Israel due to persecution and discrimination. It is clear that these sons of the prophets were not living in their own community. The widow thus turned to Elijah for help. Their condition was largely due to the fact that they had feared YHWH, and now she had built up debts and could not repay them. The result was that the creditor was threatening to sell her sons as bondservants in order to recoup the debt. This was forbidden by the Law of Moses in Lev 25:39-40, but Israel would not be strictly observing the Law of Moses under their current king, and in other countries this was accepted practise (e.g. under the Code of Hammurabi)
2Ki 4:2
‘And Elisha said to her, “What shall I do for you? Tell me, what have you in the house?” And she said, “Your handmaid has nothing in the house, apart from a pot of oil.” ’
Elisha’s reply indicated that he was ready to help, and he asked her what she had in her house. And it was then that he learned of the family’s total destitution. All that she had was one small vessel of oil.
2Ki 4:3-4
‘Then he said, “Go, borrow for yourself vessels abroad of all your neighbours, even empty vessels. Borrow not a few. And you shall go in, and shut the door on you and on your sons, and pour out into all those vessels, and you shall set aside that which is full.” ’
We can almost hear Elisha say at this stage, ‘silver and gold have I none, but such as I have I give you’ (Act 3:6), for his meaning was the same. And he told her to go abroad among her neighbours and borrow as many vessels from her neighbours as she could, and to ensure that she did not stop at a few. As so often, if she was to enjoy a miracle she must exercise faith and put in effort. Then she must close her door on all outsiders and in complete privacy pour oil out of her jar into all the vessels that she had collected, and as each became full to set it aside.
We are left to assume her busy search for vessels among her neighbours for that is assumed. As so often in Scripture the command given by a prophet or by YHWH assumes that the action follows.
2Ki 4:5
‘So she went from him, and shut the door on her and on her sons. They brought the vessels to her, and she poured out.’
So she went from him, and having collected as many vessels as she could borrow, she shut herself and her sons up in complete privacy, and as her sons brought the vessels to her, she poured oil into them.
2Ki 4:6
‘And it came about, when the vessels were full, that she said to her son, “Bring me yet a vessel.” And he said to her, “There is not a vessel more.” And the oil stayed.’
Having filled all the vessels that they brought to her she then said to one of her sons, ‘bring me another vessel’. But the son replied, ‘Mummy, there are no more vessels.’ And at that the oil from her small vessel ceased flowing.
2Ki 4:7
‘Then she came and told the man of God. And he said, “Go, sell the oil, and pay your debt, and live, you and your sons, from what remains.”
Filled with wonder she came and told ‘the man of God’ what had happened, and he gently told her to go and sell the oil, pay off her debt, and then use what remained to provide for herself and her sons into the future.
Note the change to ‘man of God’ which emphasised that this had been done by YHWH. In the short term there was no purpose in this miracle except to demonstrate God’s love and compassion for His own. In the longer term it is a blessing to all believers, and once again reveals YHWH as the God of creation. But it was deliberately done in private with no eye-witnesses, and was simply demonstrating how God cares for His own, and revealing the compassion of Elisha. It is, however, a reminder to us that when we become aware of our deepest need, we can seek to Him to fill our ‘vessels’ with oil, knowing that He will do so.
Fuente: Commentary Series on the Bible by Peter Pett
The Elisha Miracles (2Ki 2Ki 2:1-25 ; 2Ki 4:1 to 2Ki 6:23 ), His Prophetic Involvement In The Victory Over Moab ( 2Ki 3:1-27 ), And Further Subsequent Events Where YHWH’s Power Through Elisha Is Revealed ( 2Ki 6:24 to 2Ki 8:15 ).
We move away in this section from the annals of the kings of Israel and Judah, to the memoirs of the sons of the prophets, although even then possibly intermingled with further extracts from the official annals (e.g. 2Ki 3:1-27). The events that will follow, in which YHWH’s power through his prophet Elisha is remarkably revealed, were crucial to the maintenance of faith in YHWH at a time of gross apostasy. Just as YHWH through Moses had boosted the faith of Israel at the Exodus with specific miracles, and just as Jesus Himself would evidence His Messiahship by even greater miracles (Mat 11:2-6), followed by miracles which accredited His Apostles (Mar 16:17-18; Act 4:29-30; Act 5:12; Heb 2:3-4) so now in these perilous times for Yahwism (the worship of YHWH, the God of Israel), God encouraged the faithful by miracles, some of which were remarkably similar, although lesser in extent, to those of Jesus. To call them pointless, as some have done, is to ignore the privations and dangers facing the ‘sons of the prophets’ and all true Yahwists, dangers under which the very core of the faithful in Israel were living. Under such circumstances they needed their faith boosting in special ways. It is not without note that similar miracles have been experienced through the ages when Christian men and women have been facing up to particular difficulties and persecutions (as with the Corrie Ten Boom miracle described previously at 1Ki 17:16).
It is also interesting to note that in some ways Elisha’s spate of miracles can be seen as having commenced with his seeing a ‘resurrection’, accompanied by a reception of the Spirit, as Elijah was snatched up into Heaven. It may be seen as a pointer to the future.
Note On The Two Contrasting Scholastic Approaches To These Passages.
Scholars are basically divided into two groups when considering these passages. On the one hand are those who believe that God was ready to perform special miracles in certain circumstances, in this case in view of the parlous situation in which most in Israel had mainly lost their faith, and on the other are those who dogmatically assert that such miracles could not have taken place per se, and that they must therefore be seen as legendary a priori (thus they speak of them as ‘saga’). Clearly the sceptical scholar must then find some way of discrediting, at least partially, the material in question, but when they do, it should only in fairness be recognised on their side, that they often do so on the basis of their dogmatic presuppositions, (which they are, of course, perfectly entitled to in a free world), and not on the basis of the text. Indeed had no miracles been involved it is doubtful whether, on the whole, they would have reached the same literary conclusions as the ones they now argue for (and disagree with each other about, like us all).
For the truth is that there are no grounds in the text for rejecting the miracles. Indeed in view of the soberness with which they are presented we can argue that there are actually grounds for accepting that the miracles did occur in front of eyewitness. The case is thus really settled by these scholars on the basis of external presuppositions and philosophical presumptions, which, of course, we all have (or in some cases even through fear of what their fellow scholars might think).
Unfortunately for these scholars their problem is exacerbated by the quantity and diversity of the miracles, and the differing places where they come in the text. Thus their ‘explanations’ have to become many and varied, one might almost say amusing in their complexity, were it not for the seriousness of the issue involved. For the author was not generous enough to limit his account of miracles to one section alone. Thus they even appear in passages almost certainly taken from the official annals of the kings of Israel and Judah. It must be recognised that many of these scholastic interpretations are based simply on the initial dogmatic position that ‘miracles do not happen’ so that they feel it incumbent on them to find another explanation. The literary arguments are then often manoeuvred in order to ‘prove’ their case. because they are convinced that it must be so. As a result they find what they want to find (a danger with us all). That is not the right way in which to approach literary criticism.
While we ourselves are wary of too glib a claim to ‘miracles’ through the ages, and would agree that large numbers of them have been manufactured for convenience, or accepted on insufficient grounds while having natural explanations, we stand firmly on the fact that at certain stages in history, of which this was one, God has used the miraculous in order to deliver His people. And we therefore in each case seek to consider the evidence. There are no genuine grounds for suggesting that prophetic writers enhanced miracles. Indeed it is noteworthy that outside the Exodus and the Conquest, the time of Elijah and Elisha, and the times of Jesus Christ and His Apostles, such miracles in Scripture were comparatively rare events. It will also be noted that Elisha undoubtedly had a reputation in his own time as a wonderworker (2Ki 5:3; 2Ki 6:12; 2Ki 8:4). We thus accept the genuineness of the miracles of Elijah and Elisha, considering that it is the only explanation that fits the soberness of the accounts with which we are presented, just as we similarly accept the similar miracles of Jesus Christ and His Apostles because of Who He proved Himself to be.
And that is the point. We do not just accept such miracles by an act of optional faith, or because we are ‘credulous’. We accept them as a reality because they were a reality to Jesus Christ, and because we know that we have sufficient evidence from His life and teaching to demonstrate that Jesus Christ was Who He claimed to be, the only and unique Son of God. And we remember that He clearly assumed Elijah’s and Elisha’s miracles to have been authentic (Luk 4:26-27; Luk 9:54-56). Our belief in the miracles of Elijah and Elisha is thus finally founded on our belief in Jesus Christ as the true and eternal Son of God.
(This is not to make any judgments about the genuine Christian beliefs among some who disagree with us. Man has an infinite capacity to split his mind into different boxes).
End of note.
This Elisha material from 2Ki 2:1 to 2Ki 8:15 can be divided into two sections, which are clearly indicated:
1). SECTION 7 (2Ki 2:1 to 2Ki 3:27). After the taking of Elijah into Heaven Elisha enters Canaan as Israel had before him, by parting the Jordan, and then advances on Jericho, where he brings restored water to those who believe, after which he advances on Bethel, where he brings judgment on those who are unbelievers. And this is followed by a summary of the commencement of the reign of Jehoram, and an incident in his life where Elisha prophesies the provision of water for the host of Israel, something which is then followed by the sacrificing, by the rebellious and unbelieving king of Moab, of his son (2Ki 2:1 to 2Ki 3:27). In both these incidents the purpose of his ministry is brought out, that is, to bring blessing to true believers, and judgment on those who have turned from YHWH,
2). SECTION 8 (2Ki 4:1 to 2Ki 8:15). In this section the kings of Israel are deliberately anonymous while the emphasis is on YHWH’s wonderworking power active through Elisha which continues to be effectively revealed (2Ki 4:1 to 2Ki 8:15). The kings simply operate as background material to this display of YHWH’s power. In contrast from 2Ki 8:16 the reign of Jehoram is again specifically taken up, signalling the commencement of a new section with the kings once more prominent.
Fuente: Commentary Series on the Bible by Peter Pett
SECTION 8. The Wonder-working Ministry Of Elisha ( 2Ki 4:1 to 2Ki 8:15 )
It will be noted that from this point on, until 2Ki 8:15, no king of Israel is mentioned by name, even though, for example, Naaman’s name is given in chapter 5, and Ben-hadad, the king of Aram, is mentioned in 2Ki 6:24; 2Ki 8:7. (The reign of Jehoram then recommences in 2Ki 8:16). It is clear that the prophetic author was concerned at this point that our attention should be taken away from the kings to the wonder-working power of YHWH through His prophet Elisha. The kings (and the chronology) were not considered important. It was the events, and the advancement of God’s kingdom through Elisha that were seen as important in contrast with the failure of the kings.
Overall Analysis.
a
b Elisha raises to life and restores to a Shunammite her only son (2Ki 4:8-37).
c Elisha restores a stew for his followers and feeds a hundred men on twenty small cakes of bread (2Ki 4:38-44).
d The skin of the skin-diseased Naaman of Aram, who comes seeking Elisha in peace, is made pure as a babe’s (2Ki 5:1-27).
e The borrowed axe-head is made to float, a symbol of the need for Israel to have its sharp edge restored by Elisha (2Ki 6:1-7).
d The Aramaeans, who came seeking Elisha in hostility, are blinded (2Ki 6:8-23).
c Elisha restores food to the people at the siege of Samaria, and feeds a large number on Aramaean supplies (2Ki 6:24 to 2Ki 7:20).
b The king restores to the Shunammite her land (2Ki 8:1-6).
a Benhadad of Aram sends to Elisha in his illness and is assured that he will not die of his illness, but Elisha declares that nevertheless he will die, as it turns out, through assassination by Hazael (2Ki 8:7-15).
Note that in ‘a’ Elisha is approached by a prophet’s widow in her need and is provided for, and in the parallel Elisha is approached on behalf of the king of Aram in his need and is reassured, although then being assassinated. Once more we have the contrast between blessing and judgment. In ‘b’ the Shunammite receives her son back to life, and in the parallel she receives her land back. In ‘c’ the stew is restored as edible in the midst of famine and the bread is multiplied to feed the sons of the prophets, and in the parallel food is restored to the besieged in a time of famine, and is multiplied to them. In ‘d’ Naaman an Aramaean comes in peace and is restored to health, and in the parallel Aramaeans come in hostility and are blinded. Centrally in ‘e’ the borrowed axe-head, symbolic of Israel’s cutting edge, is restored to its possessor.
Fuente: Commentary Series on the Bible by Peter Pett
2Ki 4:1-7 Elisha and the Widow’s Oil 2Ki 4:1-7 records the story of Elisha and the widow’s oil.
2Ki 4:1 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.
2Ki 4:1
“For they say that the widow of Obadiah , Ahab’s steward, came to him, and said, that he was not ignorant how her husband had preserved the prophets that were to be slain by Jezebel, the wife of Ahab; for she said that he hid a hundred of them, and had borrowed money for their maintenance, and that, after her husband’s death, she and her children were carried away to be made slaves by the creditors; and she desired of him to have mercy upon her on account of what her husband did, and afford her some assistance. And when he asked her what she had in the house, she said, “Nothing but a very small quantity of oil in a cruise.” So the prophet bid her go away, and borrow a great many empty vessels of her neighbors, and when she had shut her chamber door, to pour the oil into them all; for that God would fill them full. And when the woman had done what she was commanded to do, and bade her children bring every one of the vessels, and all were filled, and not one left empty, she came to the prophet, and told him that they were all full; upon which he advised her to go away, and sell the oil, and pay the creditors what was owing them, for that there would be some surplus of the price of the oil, which she might make use of for the maintenance of her children. And thus did Elisha discharge the woman’s debts, and free her from the vexation of her creditors.” ( Antiquities of the Jews 9.4.2)
2Ki 4:3 Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few.
2Ki 4:3
[58] Nasir Saddika, interviewed by Rod Parsley, Breakthrough (Columbus, Ohio), on Trinity Broadcasting Network (Santa Ana, California, 2 January 2009), television program.
2Ki 4:4 And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full.
2Ki 4:4
[59] Nasir Saddika, interviewed by Rod Parsley, Breakthrough (Columbus, Ohio), on Trinity Broadcasting Network (Santa Ana, California, 2 January 2009), television program.
2Ki 4:8-37 Elisha Raises the Shunammite’s Son 2Ki 4:8-37 records the story of Elisha raising the Shunammite’s son. We see a similar story of Elijah and the widow of Zarephath as he raised her son from the dead also (1Ki 17:8-24).
The death of a son meant that there would be no provision for a mother when she becomes widowed. Therefore, in one aspect of her request the Shunammite was asking for provisions from him since she had provided for Elisha.
2Ki 4:8-37 Elisha Raises the Shunammite’s Son (Naming the Harvest from Sowing) The Lord was teaching Nasir Saddika about the divine laws of harvesting and reaping. One thing shown to him was the fact that when a person sows a seed, he must declare the harvest intended for the sowing. Saddika asked the Lord to show him Scripture for this divine principle. The Lord took him to the story of the Shunammite’s son. [60]
[60] Nasir Saddika, interviewed by Rod Parsley, Breakthrough (Columbus, Ohio), on Trinity Broadcasting Network (Santa Ana, California), television program.
We see in 2Ki 4:8-10 we see the Shunammite sowing into the life of Elisha, but as of yet there is no reaping in her life from this good deed. But one day Elisha asked the woman to name her harvest (2Ki 4:11-13). Her reply was one of contentment and no request was made (2Ki 4:13). Gehazi then noted that she was childless and old (2Ki 4:14), so Elisha named this as her harvest (2Ki 4:15-16). Once the harvest was named, it was received (2Ki 4:17).
2Ki 4:12 And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.
2Ki 4:12
2Ki 4:18-19 Comments The Child’s Heatstroke – If the young man were not used to working all day in the hot sun, it would be hard on his body. Also, it is easy for a father to overwork his young sons, so that they give out. It appears that this child suffered a sunstroke.
My experience as a father has taught me that a mother is often much more aware of a child’s health and safety than the father. While the father in this story was focused on gathering his crop in haste, as is usually the case during the harvest, the mother would have been focused more on the well being of her child. It is her natural desire to focus on the home and family.
In August 2003, I left Menchu and one child at the mall in Fort Worth while I drove over to a Christian bookstore to look for Bibles software. The terrible mistake I made was that I forgot that my 3-year old was with me in the car fastened in the baby seat. I left her in a very hot car for 45-minutes while browsed the bookstore. She could have easily died as a result of a heat stroke. I had to rethink my role as a father and where my priorities lay. It still hurts each time I think about the suffering she must have endured during that period of time.
2Ki 4:22 And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again.
2Ki 4:22
Rom 14:22, “Hast thou faith? have it to thyself before God . Happy is he that condemneth not himself in that thing which he alloweth.”
2Ki 4:23 And he said, Wherefore wilt thou go to him to day? it is neither new moon, nor sabbath. And she said, It shall be well.
2Ki 4:22-23
2Ki 4:26 Run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? And she answered, It is well.
2Ki 4:26
2Ki 4:27 And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul is vexed within her: and the LORD hath hid it from me, and hath not told me.
2Ki 4:27
2Ki 4:29 Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.
2Ki 4:29
2Ki 4:34 And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm.
2Ki 4:34
2Ki 13:21, “And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet.”
The Spirit of God was “breathed” and bestowed upon the dead body to bring it life (Rom 8:11, Jas 2:26).
Rom 8:11, “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”
Jas 2:26, “For as the body without the spirit is dead, so faith without works is dead also.”
2Ki 4:35 Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes.
2Ki 4:34-35
1Ki 17:21, “And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child’s soul come into him again.”
2Ki 4:41 But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot.
2Ki 4:42-44
2Ki 4:42 And there came a man from Baalshalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat.
2Ki 4:42
Exo 23:19, “The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.”
Deu 18:4, “The firstfruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Reign of Jehoram Over Israel (852-841 B.C.) 2 Kings 2Ki 3:1 to 2Ki 8:15 records the reign of Jehoram over the northern kingdom of Israel. However, much of this material discusses the ministry of the prophet Elisha during his reign as a prophet of God.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Widow’s Oil Multiplied.
v. I. Now there cried a certain woman of the wives of the sons of the prophets, the prophet disciples as found in several communities in Canaan, unto Elisha, saying, Thy servant, my husband, is dead; and thou knowest that thy servant did fear the Lord; he had been a God-fearing prophet in truth, and not in name only; and the creditor is come to take unto him my two Sons to be bond-men, for this the law permitted to the next year of jubilee, Lev 25:39.
v. 2. And Elisha said unto her, What shall I do for thee? v. 3. Then he said, Go, borrow thee vessels abroad of all thy neighbors, even empty vessels; borrow not a few. v. 4. And when thou art come in, thou shalt shut the door upon thee and upon thy sons, v. 5. So she went from him, and, v. 6. And it came to pass, when the vessels were full, v. 7. Then she came and told the man of God,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
2Ki 4:1-44
TYPICAL MIRACLES WROUGHT BY ELISHA. General introduction. The miracles of this chapter are all of them miracles of mercy. The first and last consist in the multiplying of food, and thus belong to the same class as our Lord’s feeding the four and the five thousands, and Elijah’s increasing the meal and oil of the widow of Zarephath (1Ki 17:10-16). It serves no useful purpose to ask how miracles of this class were wrought. The inspired writers have not told us; and our own thoughts upon the subject can at the best be mere unfounded conjectures. The rationalistic attempts which have been made to solve the mystery exhibit a weakness and feebleness that are absolutely puerile. The second miracle is the resuscitation of a dead person, and he-longs, consequently, to the very narrow class of such recoveriesof which in the Old Testament there are three only (see 1Ki 17:17,1Ki 17:23; here; and 2Ki 13:21). The third miracle consists in rendering fit for man’s use that which was previously unfit, not by human skill or science, but by miracle; and is analogous to the act of Moses whereby the waters of Marah ceased to be hitter (Exo 15:25), and to that other act of Elisha himself, whereby the waters of Jericho were healed (2Ki 2:19-22). It is evidently the object of the writer or compiler of 2 Kings to collect in this place the principal, or at any rate the most noted, of the miraculous acts of the great prophet who succeeded Elijah, and so to preserve them from oblivion. This object, which he began to set before himself in 2Ki 2:13, continues to be pursued, and forms a link uniting the various narratives together, up to 2Ki 8:6.
2Ki 4:1-7
1. The multiplication of the widow’s oil.
2Ki 4:1
Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying. We learn from this that the “sons of the prophets” were not merely, all of them, college students, but included fathers of families, who cannot have lived a cloistered life, but must have had separate homes for themselves and their families. Such persons may still have taught in the prophetical schools, as do the married tutors and professors of modern universities. Thy servant my husband is dead. Elisha had, it seems, known her husband, who had been his “servant,” not literally and in deed, but in will and heart, i.e. always ready to serve him. She recalls this fact to his memory, to predispose him in her favor. And thou knowest that thy servant did fear the Lord. Here was a second ground for Elisha’s interferencethe woman’s husband had been a God-fearing man, one who not only acknowledged Jehovah, but worshipped him in spirit and in truth. There is a Jewish tradition, or legend, that the woman’s husband was the Obadiah of 1Ki 18:3-16, but no dependence can be placed on it. Obadiah, the “governor of Ahab’s house,” can scarcely have been one of the “sons of the prophets.” And the creditor is come to take unto him my two sons to he bondmen. In primitive communities, men borrowed upon their personal credit, and the primary security for debt was regarded as being their own persons, the value of their labor, and that of those dependent on them. In Greece and Rome, originally, as in the Hebrew community, borrowers ordinarily raised money by pledging their persons, and, if they could not pay when the debt became due, went into servitude with their children. The Mosaic Law presupposes this state of things, and permits its continuance, but in two respects interferes to modify it:
(1) by requiring that the service exacted shall not be severe (Le 25:43, 46), but such as was commonly rendered by hired servants (Le 25:39, 40); and
(2) by limiting the period of service to the date of the next jubilee year (Le 25:40, 41). In the instance brought here under our notice, it would seem that the creditor had not proceeded to claim his rights until the debtor died, when he on-forced them against the man’s children (comp. Neh 5:1-8).
2Ki 4:2
And Elisha said unto her, What shall I do for thee? Elisha acknowledges at once the call upon him to do something for the woman. This is, no doubt, in part, because she is a widow. Widows were, in the Law, especially commended to the attention and care of the faithful. As Bahr says, “It is a well-known feature of the Mosaic Law, one which is distinctly prominent, that it often and urgently commands to succor the widows and the fatherless, and to care for them (Exo 22:22-24; Deu 14:29; Deu 24:17, Deu 24:19; Deu 26:12; Deu 27:19). They are mentioned as representatives of the forsaken, the oppressed, and the necessitous as a class (Isa 10:2; Jer 6:6; Jer 22:3; Zec 7:10; Mat 3:5; Baruch 6:37). It is especially emphasized and praised in Jehovah, that he is the Father and Judge (i.e. Protector of the rights) of the widows and the fatherless (Deu 10:18; Psa 68:5; Psa 146:9; Isa 9:17, etc.). Neglect and contempt of them are counted among the heaviest offences (Psa 94:6; Job 22:9; Eze 22:7); just as, on the other hand, compassion and care for them is a sign of the true fear of God, and of true piety. (Job 29:12; Job 31:16; Tobit 1:7; Jas 1:27). Elisha could also gather from the tone of the woman’s address that she, like her late husband, was God-fearing. Tell me, what hast thou in the house? Hast thou anything, that is, which thou canst soil, and so pay the debt? And she said, Thins handmaid hath not anything in the house, save a pot of oil; literally, save an anointing of oil; i.e. so much oil as will suffice for one anointing of my person.
2Ki 4:3
Then he said, Go, borrow thee vessels abroad of all thy neighbors, even empty vessels; borrow not a few. God stints not in his gifts (Isa 55:1). When he offers them, men should take advantage of the offer largely, in the same spirit in which it is made (see below, 2Ki 13:19).
2Ki 4:4
And when thou art come in, thou shalt shut the door upon thee and upon thy sons. The miracle was to be performed secretly. Attention was not to be called to itperhaps because otherwise the prophet would have been overwhelmed with applications from others; perhaps because the act was not a mere mechanical one, but required that, during its performance, the hearts of the woman and of her sons should be lifted up in prayer and adoration and thankfulness to God for the mercy which he was bestowing. Interruption from without would have interfered with the frame of mind which was befitting the occasion. Compare our Lord’s secret performance of many miracles. And shalt pour out into all those vesselsi.e. those which thou shalt have borrowedand thou shalt set aside that which is full; i.e. as each vessel is filled, it shall be removed and set aside, and one of the empty vessels substitutedthat the pouring might be continuous.
2Ki 4:5
So she went from him, and shut the door upon her and upon her sonsi.e. obeyed exactly the prophet’s orderswho brought the vessels to her; and she poured out; literally, they bringing the vessels to her, and she pouring out. The modus operandi had been left to the woman and her sons, and was thus arranged and ordered, so that there was no confusion nor hurry.
2Ki 4:6
And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. It did not occur to her that all the vessels had been already filled; so she asked her son for another, that she might fill it. And he said unto her, There is not a vessel more; i.e. all the vessels that we have in the house are full; there remains no empty one. And the oil stayed. God will not have waste. If the oil had continued to flow, it would have fallen on the floor of the house, and have been of no service to any one. Therefore, when all the vessels were full, there was a sudden stoppage.
2Ki 4:7
Then she came and told the man of God; i.e. Elisha. She did not feel entitled to make use of the oil which she had got by his instrumentality without first telling him and receiving his directions respecting it. The prophet gave them with all plainness and brevity. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest. The oil in the vessels was more than sufficient for the discharge of the debt. The prophet directs the woman to sell the whole, and, after satisfying the claim of her creditor with part of the money, to support herself and her children on the remainder.
2Ki 4:8-37
2. The promise of a child to the Shunammite woman, and the restoration of the child to life.
2Ki 4:8
And it fall on a day, that. The expression seems to be archaic. It occurs only hero and in. the opening chapters of the Book of Job (i. 6, 13; Job 2:1). The most literal rendering would be, and the day came when. Elisha passed to Shunem. Shunem was a village of Galilee, situated in the territory assigned to Issachar (Jos 19:18). It is reasonably identified with the modern Solam, at the south-eastern foot of the Gebel Duhy, or “Little Hermon,” a “flourishing village encompassed by gardens” (Porter), and “in the midst of the finest corn-fields in the world” (Grove), on the edge of the Plain of Esdraelon. Elisha, in his progression to different parts of the northern kingdom, happened to come on one occasion to Shunem. Where was a great woman. Houbigant strangely translates, “a tan woman,” maintaining that a woman would not be called “great” in the sense of “wealthy” during her husband’s lifetime; but no other commentator has accepted his view. The meaning seems to be that she was a woman of substance, one well-to-do, perhaps one that had brought her husband the bulk of his wealth. And she constrained him to eat broad; i.e. she invited him in as he passed her house, and would take no denial. Compare Lot’s pressing hospitality, as related in Gen 19:1-3. And so it was, that as oft as he passed by, he turned in thither to eat bread. Elisha, it appears, had frequent occasion to pass through Shunem on his way from Carmel to visit the cities of Galilee, or versa. It became his habit, on these journeys, to eat his meals at the house of the rich Shunammite. Hence arose a kindly feeling on both sides and a close intimacy.
2Ki 4:9
And she said unto her husband, Beheld now, I perceive that this is an holy man of God. Not all the soi-disant men of God were truly religious and God-fearing. In Elisha’s time, as in all others, there were among the teachers of religion some who were “wolves in sheep’s clothing:’ The Shunammite woman, after a certain length of acquaintance, came to the conclusion that Elisha deserved the title which he commonly bore, was truly a “man of God,” a real devoted servant of Jehovah. She therefore wished to do more for him than she had hitherto done. Which passeth by us continually; i.e. who passes through our village, and has his meals with us so frequently.
2Ki 4:10
Let us make a little chamber, I pray thee, on the wall. Thenius understands “a walled chamber,” which he supposes to have been “built upon the flat roof of the house;” but it is more probable that a small addition to the existing upper chamber of the house is meanta tiny room resting partly upon the wall of the house, partly projecting beyond it, balcony fashion. Such sleeping-chambers are common in Oriental dwellings. And let us set for him there a bed, aria a table, and a stool, and a candlestick; raffler, a bed, and a table, and a chair, and a lampthe necessary furniture of an apartment which was to be used, not only; as a sleeping-chamber, but also for retirement, for study, and perhaps for literary composition. And it shall be, when he cometh to us, that he shall turn in thither. In the intervals between his active ministrations, a prophet would naturally desire quiet retirement, security from interruption. He would need to reflect, to meditate, to pray, perhaps to write. The Shunammite’s proposal shows, not only kindness, but thoughtfulness and appreciation.
2Ki 4:11
And it fell on a day, that he came thither, and he turned into the chamber, and lay there; i.e. slept there, passed the night there.
2Ki 4:12
And he said to Gehazi his servant. Gehazi is here mentioned for the first time. He seems to have been Elisha’s “servant” in a lower sense than Elisha had been Elijah’s. Still, his position was such that on one occasion (2Ki 8:4, 2Ki 8:5) a king of Israel did not disdain to hold a conversation with him. Call this Shunammite. And when he had called her, she stood before him; i.e. before Gehazi. Elisha communicates with the woman through his servant, or at any rate in his presence, probably to prevent any suspicion of impropriety arising in the mind of any one. The prophet of the Lord must not be evil spoken of.
2Ki 4:13
And he said unto him, Say now unto her, Behold, thou hast been carefulliterally, anxiousfor us with all this careor, anxiety; i.e. thou hast taken all this trouble in lodging both me and my servant, and in attending on uswhat is to be done for thee? or, What is there that thou wouldest have done for thee? Is there anything that we can do for thee in return? Wouldest thou be spoken for to the king? Elisha assumes that he has credit at court, and offers to use it in the Shunammite’s favor, if she has any request to prefer. We see something of his influence in 2Ki 6:9-12, 2Ki 6:21-23; 2Ki 8:4-6. Or to the captain of the host? i.e. the person whose authority and influence was next to that of the king. And she answered, I dwell among mine own people; i.e. “The court is nothing to me. I want nothing from it. I have no wrong to complain of, no quarrel with any of my neighbors, so as to need the help of one m power. I dwell peaceably among them. They are ‘my own people’friends or dependents.” The reply is that of one perfectly content with her position. Perhaps she aims at impressing on Elisha that she has had no selfish motive in what she has done for him, but has merely wished to honor God in his prophet.
2Ki 4:14
And he saidhe, Elisha, said to GehaziWhat then is to be done for her? If the woman will suggest nothing herself, can Gehazi suggest anything? Has he heard her express any wish? Does he know of any boon that would be welcome to her? Evidently the woman’s disinterestedness has increased the prophet’s desire to do something for her. And Gehazi answered, Verily she hath no child, and her husband is old. It does not appear that the woman had made any complaint or exhibited any special anxiety on the subject of offspring. But Gehazi knows, that to be barren is regarded by all Hebrew women as a re-preach, that it exposes them to scorn and contumely (1Sa 1:6, 1Sa 1:7), and that offspring is universally, or all but universally, desired. He therefore assumes that the Shunammite must wish for it. And Elisha accepts his suggestion without a moment’s hesitation.
2Ki 4:15
And he said, Call her. And when he had called her, she stood in the door; rather, the doorway. The same word in Hebrew stands both for “doorway” and for “door.” It would seem that the woman came at once on being called, but, out of modesty and respect, would not advance beyond the entrance of the apartment.
2Ki 4:16
And hei.e. Elishasaid, About this season, according to the time of liferather, when the time comes round; literally, revives; i.e. about this time next yearthou shalt embrace a son; i.e. “a son shall be born to thee, whom thou wilt embrace, as mothers are wont to do.” And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid. Like Sarah, the woman was incredulous; she could not believe the good tidings, and thought the prophet was only raising hopes to disappoint them. Her words, “Do not lie unto thy servant,” are less harsh in the original, being merely equivalent to the “Do not deceive me” of 2Ki 4:28.
2Ki 4:17
And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life; rather, as the Revised Version gives the passage, the woman conceived, and bare a son at that season, when the time came round, as Elisha had said unto her. The event was exactly as predicted; the child was born at the same season of the ensuing year.
2Ki 4:18
And when the child was grownnot grown up, for he was still a “child” (2Ki 4:30, 2Ki 4:31, 2Ki 4:35, etc.), but grown to be a boy, perhaps four or five years oldit fell on a day, that he went out to his father to the reapers. The corn-fields about Shunem attract the admiration of travelers. The husband of the Shunammite, the owner of several, was in one of them, superintending the cutting of his corn by the reapers; and the boy joined him there, as he had probably often done before. Country children delight in watching the various operations of the farmstead.
2Ki 4:19
And he said unto his father, My head, my head. Sunstroke was common in Palestine (Psa 121:6; Isa 49:10; Judith 8:2, 3), and would be most frequent and most fatal at the time of harvest. The cry of the child is at once most touching and most natural. And he said to a lad; literally, to the lad-probably the lad who had attended the” young master” to the field. Carry him to his mother; i.e. take him indoors, and let his mother see to him. No wiser directions could have been given.
2Ki 4:20
And when he had taken him, and brought him to his mother, he sat on her knees till noon. It was in the morning, therefore, that the child received his sunstrokean unusual, but not an unknown, occurrence. In the East the sun often becomes intensely hot by ten o’clock. And then died. There is no ambiguity here, no room for doubt; the child not only became insensible, but died. The historian could not possibly have expressed himself more plainly.
2Ki 4:21
And she went up, and laid him on the bed of the man of God. One cannot be certain what thoughts were working in the poor bereaved mother’s heart; but probably she entertained some vague notion that the prophet might be able to resuscitate her child, and thought that, until his presence could be obtained, the next best thing was to place the child where the prophet’s presence had lately been. Elijah had placed on his own bed the child whom he restored to life (1Ki 17:19); and the fact may have been known to the Shunammite. She certainly did not expect mere contact with the bed to resuscitate her child. And shut the door upon him. Either that the body should not be disturbed, or rather that the death should not be known. It is clear that, from whatever motive, the woman wished to conceal the death of the child until she had seen what Elisha could do for her. She neither told her husband nor the servant who accompanied her. And went out; i.e. quitted the prophet’s apartment, closing the door as she quitted it.
2Ki 4:22
And she culled unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses. She “called to her husband” from the house, without calling him into the house, expressing her desire to visit Elisha, without stating the object of her visit, and asked for the necessary riding-animal and escort. The nearest part of Carmel was at least fourteen or fifteen miles from Shunem, so that she could not walk, That I may runi.e; hastento the man of God. “Man of God” was evidently the designation by which Elisha was known in the house (2Ki 4:16, 2Ki 4:21, 2Ki 4:25). And some again; i.e. return home before nightfall.
2Ki 4:23
And he said, Wherefore wilt thou go to him today? it is neither new moon nor sabbath. The husband demurred; he saw no occasion for the journey. It was not either “new moon” or “sabbath”times when evidently the prophets conducted services, which were attended by pious persons from the neighborhood: what could she want of Elisha? He had evidently no idea that the child was dead. Probably he had not realized to himself that he was in any danger. And she said, It shall be well. She uttered the single word shalom, literally, “peace,” but used, like the German gut, or the English “all right,” to content an inquirer without giving him a definite answer. And the husband accepted her assurance, and did not press for an explanation. The ass and the servant were placed at her disposal without more words.
2Ki 4:24
Then she saddled an ass; rather, then she saddled (i.e. “caused to be saddled”) the assthe particular animal which her husband had placed at her disposal. And said to her servant, Drive, and go forward; i.e. “set the ass in motion, and then proceed steadily forward.” In the East, each donkey has its driver, who sots it in motion, and regulates its pace. The rider leaves all to him. Slack not thy riding for merather, slacken me not the riding (Revised Version), or, slacken not my riding; i.e. “do not lessen the pace of my riding”except I bid thee.
2Ki 4:25
So she went and came unto the man of God to Mount Carmel. Carmel was to Elisha what Gilead had been to Elijah in his early daysa place for solitary retirement and meditation, where, free from disturbance, he might hold communion with nature and with God. It was not usual for his disciples to intrude upon him there, except at stated times, when gatherings were held at his residence for edification and for worship. And it came to pass, when the man of God saw her afar offliterally, over against him; i.e. coming towards him (, LXX.)that he said to Gehazi his servant, Behold, yonder is that Shunammite. The prophet knew her at a distance, probably by her attire and carriage. We may gather, from her husband’s words in 2Ki 4:23, that she was one of those who had been accustomed to attend the gatherings on new moons and sabbaths.
2Ki 4:26
Run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? Elisha feels that there must be something the matter, to account for the Shunammite’s coming to him so unexpectedly. His anxiety is aroused, and, in his impatience to know what has happened, instead of waiting for the woman’s arrival, he bids his servant run, and ask what is the matter. Some misfortune, he supposes, must have happened either to her, or to her husband, or to the child. And she answered, It is well. She gave, as before to her husband (2Ki 4:23), the ambiguous answer, “Peace,” intending thereby merely to put off Gehazi, and not explain herself to any one but his master.
2Ki 4:27
And when she earns to the man of God to the hillrather, the mountain; i.e. Carmel, where Elisha’s residence wasshe caught him by the feet. It has always been usual in the East to embrace the feet or the knees, in order to add force to supplication. But Gehazi came near to thrust her away. He regarded the act as one unduly familiar or unduly importunate, and interfered to protect and release his master. And the man of God said, Let her alone; for her soul is vexed within her. Elisha would not have the woman disturbed. He saw that she was in deep distress, and, if there was anything unseemly in her action according to the etiquette of the time, excused it to her profound grief and distraction. The ordinary mind is a slave to conventionalities; the superior mind knows when to be above them. And the Lord hath hid it from me, and hath not told me. God had not informed Elisha, by inward miraculous illumination, of the illness of the child, or its death, or the wild hopes stirring in the afflicted mother’s mind, which induced her to make her long and troublesome journey. We need not feel surprised at this. There is always a limit to the miraculous; and facts that may be learnt by a little inquiry are but rarely communicated supernaturally.
2Ki 4:28
Then she said, Did I desire a son of my lord? did I not say, Do not deceive me? The woman does not directly reveal her grief. Great sorrow is reticent, cannot endure to put itself into words. But she sufficiently indicates the nature of her trouble by the form of her reproach. “Did I ask for a son? Did I make complaint of my childlessness? Had I been importunate, and obtained my son of thee by much asking, I would not have complained. But I did not ask. I did not even snatch greedily at the offer. I demurred. I said, ‘Do not deceive me.’ But now thou hast done worse than deceive me. Thou hast kept the word of promise to the ear, and broken it to the hope. It is greater misery to have a child and lose him, than never to have had one at all.” All this, and more, seems to be involved in the woman’s words. And the prophet fully understood their meaning.
2Ki 4:29
Than he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again. The object of all these injunctions is haste. Lose not a moment. Go as quickly as thou canst to the house where the child lies. Spend no time in greetings on the way. Slack not. Tarry not. And lay my staff upon the face of the child. What effect the prophet expected from this act, we are not told. Gehazi appears to have expected that it would at once cause a resuscitation (2Ki 4:31); but there is no evidence that the prophet participated in the expectation. He may have done so, for prophets are not infallible beyond the sphere of the revelations made to them; but he may only have intended to comfort and cheer the mother, and to raise in her an expectation of the resuscitation which he trusted it would be allowed him to effect.
2Ki 4:30
And the mother of the child said, As the Lord liveth, and as thy soul liveth, I will not leave thee. Apparently, the woman supposed that Elisha intended to do nothing more, but trust the child’s recovery to such virtue as might inhere in his staff. But her own resolution was long ago takenshe would be content with nothing less than bringing the prophet face to face with her dead child. She “will not leave” him till he consents to accompany her to her home. And he arose, and followed her; as, no doubt, he had intended from the first.
2Ki 4:31
And Gehazi passed on before them, and laid the staff on the face of the child; but there was neither voice, nor hearing. Gehazi did as he had Been told, executed his mission faithfully; but there was no apparent result. The child was not reused by the staff being placed across his face. All remained still and silent as before. Although on some occasions it has pleased God to allow miracles to be wrought by the instrumentality of lifeless objects, as when Elisha’s hones resuscitated a dead man (2Ki 13:21), and when virtue went out from the hem of our Lord’s garment (Mar 5:25-34), and still more remarkably, when “handkerchiefs or aprons from the body of Paul were brought unto the sick, and the diseases departed from them, and the evil spirits were case out of them” (Act 19:12); yet the instances are, comparatively speaking, rare, and form exceptions to what may be called the usual Divine economy of miracles. Miracles are, as a general rule, attached in Scripture to intense unwavering faithfaith, sometimes, in those that are the objects of them, almost always in those that are the workers of them. The present case was not to be an exception to the general rule, the circumstances not calling for an exception. The power of faith was to be shown forth once more in Elisha, as not long previously in Elijah (1Ki 17:19-23); and Israel was to be taught, by a second marvelous example, how much the effectual fervent prayer of a faithful and righteous man avails with the Most High. The lesson would have been lest had the staff been allowed to effect the resuscitation. Wherefore hei.e. Gehaziwent again to meet himi.e. Elishaand told him, saying, The child is not waked. It is clear from this, that Gehazi had expected an awakening; but there is nothing to show what the prophet himself had expected. We are certainly not entitled to conclude, with Peter Martyr,’ that “Elisha did wrong in attempting to ‘delegate his power of working miracles to another;” or even, with Starke, that “Elisha gave the command to Gehazi from over haste, without having any Divine incentive to it.”
2Ki 4:32
And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. The child remained where his mother had laid him.
2Ki 4:33
He went in therefore, and shut the door upon them twainthat he might not be interrupted during his efforts to restore the child’s lifeand prayed unto the Lord. Probably his heart had been lifted up in inarticulate prayer from the time that he realized the calamity which had befallen the Shunammite; but now he went down on his knees, and lifted up his voice in outspoken words of prayer.
2Ki 4:34
And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; following the example set him by his master and predecessor, Elijah (1Ki 17:21). The idea may in both cases have been to fit the Body for reinhabitation by the soul (see 2Ki 4:22), through the restoration of warmth to it. And he stretched himself upon the child; i.e. brought his flesh as close as he could to the flesh of the child, covering the body and pressing on it, to force his own bodily warmth to pass into it. The word used, , is different from that in 1Ki 17:21, which is , and implies a closer contact. And the flesh of the child waxed warm. Elisha’s efforts had an effect; the child’s Body was actually warmed by them.
2Ki 4:35
Then he returned, and walked in the house to and fro; literally, once and once fro; took, i.e; a single turn up and down the large room adjoining his bed-chamberscarcely with any remedial object, but as men do when they are in distress and doubt. And went up, and stretched himself upon himi.e. repeated his former act, laying himself upon the child, and warming itand the child sneezed seven timesshowing the recovery of suspended respirationand the child opened his eyes; i.e. came to himself.
2Ki 4:36
And he called Gehazi, and said, Call this Shunammite; i.e. tell her to come here. No time was to be lost in restoring the child to his mother, now that he was alive again. And when she was come in unto him, he said, Take up thy son; i.e. lift him up, take him in thine arms, feel him to be all thine own once more.
2Ki 4:37
Then she went in, and fell at his feet, and bowed herself to the ground; in acknowledgment of the boon conferred on her. In the East such prostrations are common, and denote at once gratitude and humility. And took up her son, and went out. (On some later circumstances in the life of the woman, see 2Ki 8:1-6.)
2Ki 4:38-41
3. The healing of the unwholesome pottage.
2Ki 4:38
And Elisha came again to Gilgal; i.e. revisited Gilgal, where he had been previously with his master (2Ki 2:1), either casually, or perhaps on one of his regular circuits (Keil) to visit the schools of the prophets. And there was a dearth in the landprobably the dearth again mentioned in 2Ki 8:1and the sons of the prophets were sitting before him. Some translate “the sons of the prophets dwelt with him” (Vulgate, Luther, Bishop Hersley); but our version is probably correct. The LXX. give ; and Eze 8:1; Eze 16:1; Eze 33:31; with Zec 3:8, show that may have the meaning of “sitting in the presence of a person.” And he said unto his servant, Set on the great poti.e. the one great pot that there would be in the houseand seethe pottage for the sons of the prophets. Even in a famine there would be some vegetables produced on which life might be sustained.
2Ki 4:39
And one went out into the field to gather herbs. One of the sons of the prophets, probably, went out into the neighboring country, and looked about for any wild fruits or vegetables that he could see anywhere. And found a wild vine. Not a wild grape vine (Vitis labrusea), the fruit of which would have been harmless, but some cucurbitaceous plant, with tendrils, and a growth like that of the vine. And gathered thereof wild gourds. The exact kind of gourd is uncertain. Recent critics have mostly come to the conclusion that the vegetable intended is the Cucumis agrestis or Ecbalium elaterium, the “squirting cucumber” of English naturalists. This is a kind of gourd, the fruit of which is egg-shaped, has a bitter taste, and bursts when ripe at a slight touch, squirting out sap and seeds. The main ground for this conclusion is etymologieal, being derived from , “to crack” or “split.” Another theory, and one which has the ancient versions in its favor, identifies the “gourd” in question with the fruit of the colocynth, which is a gourd-like plant that creeps along the ground, and has a round yellow fruit of the size of a large orange. This fruit is exceedingly bitter, produces colic, and affects the nerves. His lap full; as many as he could carry in the sinus, or large fold, of his beged, or shawl. And came and shred them into the pot of pottage: for they knew them not; i.e. the sons of the prophets, who stood by and saw them shred into the pot, did not recognize them, or did not know that they were unwholesome.
2Ki 4:40
So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out and said, O thou man of God, there is death in the pot. Either the bitter flavor alarmed them, or they began to feel ill effects from what they had swallowed, which, if it was colocynth, might very soon have produced stomachache or nausea. Rushing, therefore, at once to the worst possible supposition, they concluded that they were poisoned, and exclaimed, “O man of God, there is death in the pot!” “If eaten in any large quantity,” says Keil, “colocynths might really produce death.” And they could not eat thereof; i.e. they could not continue to eat the pottageall stopped eating.
2Ki 4:41
But he said, Then bring meal. Elisha seems not to have hesitated for a moment. Prompt measures must be taken, if poisoning is even suspected. He has meal broughtnot that meal has any virtue in itself against colocynth, or against any other deleterious drug. But he acts, now as always, under Divine direction, and is instructed to use meal on this occasion, as he used salt in healing the waters of Jericho. The meal, as Keil observes, “might somewhat modify the bitterness and injurious qualities of the vegetable,” whatever it was, but “could not possibly take them entirely away. The meal, the most wholesome food of man, was only the earthly substratum for the working of the Divine effluence which proceeded from Elisha, and made the noxious food perfectly wholesome.” And he cast it into the pot; and he said, Pour out now for the peoplei.e; the assembled company of sons of the prophetsthat they may eat. And there was no harm in the pot. Such as had faith in Elisha, and continued to eat of the pottage, found no ill result. What they ate did them no harm.
2Ki 4:42-44
4. The feeding of a hundred men on twenty loaves.
2Ki 4:42
And there came a man from Baal-shalisha. “Baal-shalisha” is reasonably identified with the “Beth-shalisha” of Eusebius and Jerome, which they place twelve Roman miles north of Diospolis, or Lydda (now Ludd). By “north” we must probably understand “northeast,” since the “land of Shalisha” lay between the territories of Ephraim and Benjamin (1Sa 9:4). The position thus indicated would not be very far from the Gilgal (Jiljileh) of 2Ki 2:1-25. and 2Ki 4:38. And brought the man of God bread of the firstfruits. It is clear that the more pious among the Israelites not only looked to the prophets for religious instruction (2Ki 4:23), but regarded them as having inherited the position of the Levitical priests whom Jeroboam’s innovations had driven from the country. The firstfruits of corn, wine, and oil were assigned by the Law (Num 18:13; Deu 18:4, Deu 18:5) to the priests. Twenty loaves of barley. The “loaves” of the Israelites were cakes or rolls, rather than “loaves” in the modem sense of the word. Each partaker of a meal usually had one for himself. Naturally, twenty “loaves” would be barely sufficient for twenty men. And full ears of corn; i.e. a few ripe ears of the same corn as that whereof the bread was made. Ears of corn were offered as firstfruits at the Passover (Lev 23:10), and were regarded as the most natural and becoming tokens of gratitude for God’s harvest mercies. In the husk thereof; rather, in his bag, or in his sack (see the Revised Version). And he said, Give unto the peoplei.e; to the sons of the prophets who dwelt at Gilgalthat they may eat.
2Ki 4:43
And his servitor said, What, should I set this before an hundred men? The servant felt that the quantity was quite insufficient, and thought it absurd to invite a hundred men to sit down to a meal, which would not satisfy a fifth of the number; but Elisha repeated his command. He said again, Give the people, that they may eat. This time, however, he added an explanation of the proceeding: for thus saith the Lord, They shall eat, and shall leave thereof. God had supernaturally intimated to him that the quantity of food would prove ample for the hundred men; they would show that they had had enough by leaving some of it. And the result was as predicted.
2Ki 4:44
So he set it before them, and they did eat, and left thereof, according to the word of the Lord. We are not expressly told how the miracle was wrought, whether by an augmentation of the quantity of the food supernaturally produced, or by a lessening of the appetites of the men, as Bahr supposes. But the analogy of our Lord’s miracles of feeding the multitudes, whereof this is a manifest type, makes it probable that in this case also there was a miraculous increase of the food. The object of the writer in communicating the account is certainly not merely to show how the Lord cared for his servants, but to relate another miracle wrought by Elisha, of a different kind from those previously related. He is occupied with Elisha’s miracles through this entire chanter and through the three next.
HOMILETICS
2Ki 4:1-7
The seed of the righteous never forsaken by God.
The whole ground of appeal on which the poor widow relies, and which proves so entirely adequate, is the fidelity to God of her deceased husband. “Thy servant my husband is dead; and thou knowest that thy servant did fear the Lord” (2Ki 4:1). She assumes that Elisha is on this account almost, bound to interfere on behalf of the man’s two sons, who are in danger of being carried into slavery. And Elisha allows the validity of her claim, and straightway comes to their relief. The example may well recall the emphatic words of the psalmist, which the minister and director cannot too strongly impress on anxious and doubting mothers, “I have been young, and now am old; and yet saw I never the righteous forsaken, nor his seed begging their bread” (Psa 37:25). A blessing rests upon the seed of the righteous
I. BY DIVINE PROMISE. “I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments” (Exo 20:5, Exo 20:6); “The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children‘s children“ (Psa 103:17); “The children of thy servants shall continue, and their seed shall be established before thee (Psa 102:28).
II. BY THE SYMPATHY INVOLVED IN GOD‘S FATHERHOOD. After God all fatherhood ( ) in heaven and earth is named (Eph 3:15). As a Father, he sympathizes with all fathers, knows their hearts, understands their longings, is tender towards their tenderness. Them that love him he will love, and will reward them where they would most wish to be rewarded, in their children. The seed of the righteous may often, does often, wander into devious ways, depart from righteousness, provoke God, draw down upon himself God’s chastisements; but in the end how seldom does he wholly fall away, completely forget the lessons of his youth, the example of godly parents, the precepts so carefully instilled into his mind in early life, day by day and year by year! how seldom does he become a blasphemer, or an unbeliever, or an utterly hardened reprobate! How often, on the other hand, does he recover from grievous falls, retrains to God, repeat, amend, and “do the first works”! God’s tender care not only saves the children of the righteous from begging their bread, or falling into utter destitution, but watches over their spiritual welfare, and in a thousand ways checks their wanderings, weans them from their evil courses, and at last brings them to himself.
2Ki 4:8-37
Godliness has, to a large extent, the promise of this life, as well as of the life to come.
The “good Shunammite” and her husband are examples of the union, which is more common than men are apt to allow, between piety and prosperity. They have nothing heroic about them, nothing out of the common. They are substantial middle-class people, dwelling in a quiet country-side, farming on a moderate scale, with a comfortable house of their own, dwelling contentedly amid their laborers and their country neighbors. But they are not rendered selfish or worldly minded by their prosperity. They feel and admit the claims of religion upon them. In Elisha they recognize a “man of God;” first, it would seem, officially. As the official representative to them of the Most High, they regard him as entitled to kindness and hospitality. They press upon him their good offices, insist on his taking his meals with them, “constrain him to eat bread” (2Ki 4:8). When by degrees they have become acquainted with his character, they recognize in him something morethey “perceive that he is a holy man of God” (2Ki 4:9). Like is perceived by like. It takes some holiness to perceive and recognize holiness. And the perception raises a desire for greater intimacy. Like desires like. It will be a blessed thing if they can persuade the prophet, not merely to take an occasional meal in their house, but to be an occasional inmateto rest there, to sleep there. So the woman proposes to her husband to build the prophet a sleeping-chamber; and he readily consents, apparently without a murmur (2Ki 4:10). He is neither jealous, nor stingy, nor ill-natured. The woman has her way, and her kindly nature is gratified by the frequent presence of the godly man, whose ministrations she attends on sabbaths and holy days (2Ki 4:23). And now her piety, which has been wholly disinterested, receives an earthly reward. The disgrace of barrenness is, at the prophet’s intercession, removed from her, and she obtains the blessing of offspring. Nay, more. Though death removes her offspring, he is restored to her, rendered doubly precious by having seemed to be forever lost. The well-deserved prosperity of herself and husband culminates in this happy restoration, which puts the finishing touch to the earthly bliss that had lacked only this crowning joy. And so it is in life generally. Not only the proud and ungodly, but the godly also, are “rewarded after their deserving” (Psa 94:2). Many virtues, e.g. honesty, sobriety, industry, prudence, have a natural tendency to draw to their possessor a considerable share of this world’s goods, as the opposite vices, dishonesty, drunkenness, idleness, imprudence, have a natural tendency to disperse such goods when possessed and prevent their accumulation. Goodness, on the whole, secures the respect and esteem of other men; and the respect and. esteem of our fellows tends in various ways to our worldly advantage. Men place more trust in the godly than in the ungodly, and situations of trust are, for the most part, situations of profit. Nor must we omit the consideration of the Divine blessing, which always rests upon the godly, in fact, and is sometimes openly manifested. “The eyes of the Lord are upon the righteous, and his ears are open unto their cry: but the face of the Lord is against them that do evil” (Psa 34:15, Psa 34:16); “No good thing will God withhold from them that walk uprightly” (Psa 84:11).
And the entire result is that, upon the whole, even in this life, right conduct, goodness, piety, have the advantage over their opposites, and that happiness and misery are distributed, even here, very much “according to men’s deserving”not, of course, without exceptions, even numerous exceptionsbut still predominantly, so that the law holds good as a general one, that “godliness hath the promise of this life.” Our blessed Lord went so far as to say, “There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life”.
2Ki 4:27-31
Limits to inspiration.
Many men seem to suppose that the prophetical inspiration, the Divine afflatus, whatever it was, which God vouchsafed in times past to his prophets, apostles, and evangelists, was absolutely unlimiteda sort of omniscience, at any rate omniscience on all those subjects on which they spoke or wrote. But Scripture lends no sanction to this supposition. “Let her alone,” says Elisha to Gehazi; “for her soul is vexed within her: and the Lord hath hid it from me, and hath not told me“ (2Ki 4:27). Ignorance of the future would also seem to underlie the instructions given to Gehazi in 2Ki 4:29. And there are, in point of fact, limitations to every prophet’s knowledge even with respect to the things concerning which he writes or speaks. “Now, behold,” says St. Paul, “I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there” (Act 20:22). And again, “Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful” (1Co 7:25). The apostles spoke much of the coming of Christ to judgment, but “of that day and of that hour knoweth no man” (Mat 24:36). Prophetic knowledge was always partial, limited. To Isaiah the return from Babylon, the establishment of Christ’s kingdom upon earth, and the final triumph of Christianity, were blended together into a single vision of glory from which the chronological idea was absent. Ezekiel probably did not know whether the temple which he described (40.- 44.) was to be spiritual or material. Zechariah knew that a day would come when there would be “a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness;” but the nature of the fountain was, apparently, not revealed to him. The prophets always “saw through a glass darkly,” “knew in part” and prophesied in part; had not even a full knowledge of the meaning of their own words. We must therefore not look in the inspired writings for an exactness and accuracy and completeness to which they make no pretence; we must not claim infallibility for the obiter dicta of apostles or evangelists; we must not be surprised at occasional slips of memory, as the quotation of “Jeremy” for “Zachary” (Mat 27:9), or at little discrepancies, as the various readings of the title on the cross, or at other similar imperfections. The Divine element in Scripture does not exclude the presence also of a human element; and the human element cannot but show traces of human weakness, human ignorance, human frailty. The trifling errors that a microscopic criticism points out in the sacred volume no more interfere with its illuminating power, than do the spots seen by astronomers on its surface interfere with the light of the sun, or slight flaws with the magnificence and splendor of a unique diamond. The Bible is God’s Word, the most precious treasure that man possesses, even although it be true that “we have this treasure in earthen vessels” (2Co 4:7).
HOMILIES BY C.H. IRWIN
2Ki 4:1-7
The widow’s oil increased.
This simple and touching story is one of those many narratives which make the Bible a book for every one, and a book for everyday life. The individual is never lost in the nation or the race. It is so in actual fact. Our own personal needs and struggles and anxieties are of more importance and interest to us than the struggles of a nation or the general well-being of the human race. It is the same in the Bible. The Bible is partly a history of nations, and particularly of the Jewish nation. But it is much more a history of individuals. It is this that makes it such a book of universal comfort and instruction. We can all find something in it that suits ourselves. As we read of the men and women whose lives are recorded in it, we learn more from their faith and their failings, from their temptations and their victories, than we could from any abstract discourses about the benefit of virtue and the evil of vice. We learn that they were men and women of like passions with ourselves. We learn that the temptations they conquered we can conquer by the help of the same Spirit; that the trials they endured we can endure; and that the faith and holiness to which they attained are within our reach also. And then how homely and how practical the Bible is! Its heroes and heroines do net live in a Utopia. It shows them to us under very much the same conditions as we live under still. It shows them to us in their homes and at their business, in their loves and in their married life, at the plough and in the fishing-boat, at the marriage-feast and at the funeral. Perhaps we think it hard to be religious in our business, in society, or amid the petty cares and worries of our daily life. The Bible shows us men and women living under the same conditions, and yet living so much in the fear of God and the presence of eternity that they triumphed over their distractions, and, whilst in the world, were not of it. Such a glimpse of everyday life we obtain in the narrative before us. We learned some valuable lessons from the palace of King Ahaziah; we may learn quite as important ones from the humble home of a prophet’s widow.
I. INNOCENT SUFFERING. There is a good deal of suffering in the world. Many suffer innocently. But not all those who think they suffer innocently are really innocent. Here, however, there appears to be a case of really innocent suffering. It is a poor widow who comes to tell Elisha her tale of want and woe. Her husband had been one of “the sons of the prophets”a word that was used in a general sense to signify those who were pupils of the prophets, trained by the prophets. He had unfortunately got into debt. How he was led into it we are not told. He was a God-fearing man. It was not, therefore, through dissipation or sin. But it may have been through his own imprudence or improvidence. Or it may have been through some unexpected loss, or through failure on the part of others to meet their liabilities to him. At any rate, he died in debt, and his poor widow is the sufferer.
1. This incident, and there are many like it happening every day, shows us the folly and danger of getting into debt. One of the worst features of it is that so often the innocentthe wife or children who perhaps know nothing at all of the debthave to suffer for the folly or the dishonesty of others. We need to have a more awakened conscience on this subject of using money which really is not our own. As a matter of worldly policy and prudence, it is a great mistake. As a matter of morality, it is very doubtful indeed. How many of the tremendous crashes, which have taken place in the commercial world are the result of men living beyond their means! They made too large demands upon the future. They incurred liabilities which they had no means of meeting. And in many cases debt proves to be a temptation to dishonesty. I have yet to learn the difference between the dishonesty of the man who gets a month’s imprisonment for a petty theft, and the dishonesty of many who are legally protected in their crime by the strange device of the bankruptcy court. Not that every bankrupt is dishonest. But many who are thus protected are. We want a clearer and a cleaner public conscience on this question of debt.
2. There is a word here also for creditors. The creditor in this story was a regular Shylock. He wanted his pound of flesh. He would be satisfied with nothing less. Mark the utter heartlessness and cruelty of the man. He knew the poor widow was unable to pay. There were no goods and chattels that he could seize, or none worth seizing, so he actually came to make her two sons his slaves. Even the slightest touch of humanity might have led him to content himself with one of the sons. He might have left the other to be the solace and support of his widowed mother. But no. There is no mercy, no pity, in his hard and selfish heart. He must have the two sons to satisfy his claim. Now, the Scripture, while it countenances lending to these who are in want, and while it commands the payment of debts, recommends the exercise of mercy and humanity in exacting this payment. For instance, in Exodus it is said, “Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless” (Exo 22:22-24). And in Deu 24:17 we have a similar command. We learn here in all the relationships of life to mingle mercy with justice. Too often in the keen competition of life, and in the race for wealth, the finer feelings become blunted, if you are a Christian, it is your duty to imitate the spirit and precepts of Jesus. Whether you are a Christian or not, you are responsible to God for the way you act towards your fellow-men. Always consider the circumstances of the case. Where it is possible, be specially careful of the widow and the fatherless and the orphan. God has a special care for them, and he will avenge their cause on the persecutor and the oppressor.
II. ACTIVE FAITH. The poor widow had nothing in her house save a pot of oil. She was not as well off as the widow of Zarephath, to whom Elijah came; she had not even a handful of meal in the barrel. The olive oil was used as butter with the flour or meal. Dr. Kitto says it is indeed a remarkable fact that poor people in Israel, who are reduced to the last extremity, have generally a little oil left. Yet in this extremity, with this jar of oil as her sole possession, what does the prophet tell her to do? To go and borrow empty vessels of all her neighbors, and to borrow just as many as she could get. Was it not a strange command? Empty vessels! Why not borrow vessels with something in them. No; for that would have been to get deeper into debt. Empty vessels. The fact of bringing empty vessels into her house implied that she had something to fill them with. This just shows the greatness of the woman‘s faith. She trusted God’s prophet. She knew that he would not deceive her or bid her do anything for which there was not a good reason- She trusted God’s power. She knew that God was able, in his own way and in his own time, to supply all her need. We need to learn a similar faith, tire need it for our temporal affairs. We need to trust God that he can and will and does supply the daily wants of his people. What though the purse is empty? God can send the means to fill it.
“It may not be my time;
It may not be thy time;
But yet in his own time the Lord will provide.”
We need to learn similar faitha faith that shows itself not in idleness but in actionin regard to spiritual things. We may see but empty vessels before us. God is able to fill them. He does it very often by making us laborers together with him, as he did in this case of the widow and her sons. A respected Sunday-school teacher tells that when he first went to teach in a mission Sunday school in one of our large cities, he said to the superintendent, “Where is my class?” He could see no class for him to teach. The superintendent’s answer was, “You’ll have to out and gather class.” He did so, and soon had a large and attentive class of lads gathered in by his own exertions from the streets. Don’t you know of any empty vessels that would be better if they were filled with the love of Christ and the grace of God? Are there no empty vessels in your own homes? Are there no empty vessels round about you where you livehearts that are without God and without hope, lives that are utterly destitute of any aims or usefulness? If you know of such, will you not try to bring them under the influence of the gospel? This woman showed a strong faith, for she had doubtless to face the ridicule and difficulties and questionings of her neighbors. They probably laughed at a woman borrowing vessels when she had nothing to fill them with. We must learn not to mind what people will say of us when we are doing God’s work. There are some people who object to everything. There are some people who are always raising difficulties. Those who raise the difficulties and make the objections are generally those who do the least and give the least. Never mind them. Make sure that your work is God’s work. Consider it prayerfully and carefully before you undertake it. And then, having made sure that it is God’s work, so far as you can get light upon your path, turn not aside to the right hand or to the left. Trust in God to carry you and your work safely through, and to crown your labors with success. “The fear of man bringeth a snare; but he that putteth his trust in the Lord shall be safe.”
III. ABUNDANT BLESSING. The woman was well rewarded for her unquestioning faith. So long as she continued pouring from her little jar of oil, so long the oil continued to flow until all the vessels were full. She could have filled more vessels if she had had them. But when there were no more vessels to be filled, the oil ceased to flow. At any rate she had enough to sell for the payment of her debt, and to provide herself and her sons with a temporary support. We learn here that our blessings may be limited by our capacity to receive. There is no limit to God’s love. There is no limit to his power to bless. He gives in overflowing measure, far beyond our expectations, far beyond our deservings. But then we may stint the blessing for ourselves by not being in a fit state to receive it. We see constantly in Scripture and in the history of the Christian Church that there are certain conditions under which larger spiritual blessings may be expected, and certain conditions which may hinder these blessings.
1. We may hinder our blessings by want of faith and expectation. Had Abraham persevered in prayer, he might have won the salvation of Sodom even on account of righteous Lot alone. On a later occasion Elisha was displeased with King Joash for his want of faith in shooting the arrows. The king only smote thrice upon the ground, and Elisha said, “Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice.” How often we hinder our blessings because we do not persevere in prayer!
2. We may hinder our blessings by not making a right use of those we have got. “To him that hath shall be given, and from him that hath not shall be taken away even that which he seemeth to have.” There is no waste in God’s kingdom. He will not give further blessings to those who are neglecting or misusing the privileges they have got. Let us see to it that we are in a fit state to receive God’s blessing. “If we regard iniquity in our hearts, the Lord will not hear us.” Let us empty ourselves of worldliness and selfishness and sin, if we are to expect God to fill us with his Spirit. A word to Christians. Search your heart, examine your own life, and see if there is anything that hinders the Divine blessing. Give up that besetting sin; give up that godless society; put away that pride, or hatred, or love of the world, or evil temper, out of your heart, and then you may expect God to bless you and make you a blessing. Then you will be a vessel meet for the Master‘s use. A word to the unrepenting. Why go away once more without Christ? Why go away empty from the house of God? All fullness dwells in Christfullness of pardon, fullness of grace and strength. Thirsty, unsatisfied soul, draw near to the feet of Jesus. Repent, and ask of him, and he will give you the living water.C.H.I.
2Ki 4:8-17
Kindness requited.
I. GOOD MEN CARRY THEIR GOODNESS WHEREVER THEY GO. The Shunammite’s words are a testimony to the character of Elisha. “I perceive that this is a holy man of God, which passeth by us continually.” Elisha’s conduct and conversation showed him to be a holy man of God. It was evident that God was with him, and that he lived near to God. He did not leave his religion behind him at home. Wherever he was, he took his religion with him. A lesson for modern Christians. There is not much reality in our religion if we do not confess it amongst strangers just as much as where we are known. The inward character is shown by the outward acts. “Coelum, non animum, mutant, qui trans mare currunt.” It is evident that Elisha was a man of studious habits. The furniture which the Shunammite placed in his room shows this. The stool or chair and the table were intended to afford him facilities for study. He who will teach others must store his own mind with knowledge. Paul exhorted Timothy to give attention to reading. The minister and the Sunday-school teacher need constant study to equip themselves for their important work.
II. GOOD MEN CARRY A BLESSING EVERYWHERE. Their goodness benefits others as well as themselves. “The holy seed shall be the substance thereof.” Some there are who bring evil wherever they go. One bad man, one wicked woman, may corrupt a whole community. Some are the perpetual occasions of strife, discord, unpleasantness, unhappiness. What an unenviable character! Oh to be like him who “went about every day doing good!”
III. KINDNESS TO GOOD MEN IS NEVER LOST. This Shunammite treated Elisha kindly because he was a servant of God, and the God whom he served rewarded her for her kindness to his servant. “Give, and it shall be given unto you” She lost nothing, but gained much, by her generosity and hospitality, by the trouble she took to provide a resting-place for the prophet. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.”C.H.I.
2Ki 4:18-37
Death and restoration.
This is a touching story. It is a story for children. It is a story for parents. It is a story for every one. The circumstances of this little boy’s death were peculiarly sad. He had been an unexpected gift of God to his parents. His mother had not sought for him; but God sent her a son as a reward for her kindness to his servant, and in answer to the prophet’s prayer. Perhaps when this sudden stroke came upon her, and she watched the little fellow pine away and die in her arms, the poor mother felt a little disposed to murmur at the strange providence. She no doubt wondered why God had tried her thus, to send her a child entirely unexpected and unasked by her, and thenwhen he had reached that most interesting age, when he was able to run merrily to and fro, when his childish prattle filled the house with gladness, and when his parents’ affections had begun to twine themselves about himthen to take him from her! She may not, perhaps, have had hard thoughts of God, but, with all the faith and patience which she afterwards showed, she certainly was a little disposed to blame Elisha. For we find her saying to him, when she went to tell him of her trouble, “Did I desire a son of my lord? did I not say, Do not deceive me?” But God’s hand was in it all, as she soon learned. Perhaps she was beginning to make an idol of this child, and God took this way of reminding her that the child was his, that on earth there is none abiding, and that he himself should have the supreme homage of the human heart. Ah yes, she knew something of God’s love before, but she never would have known half so much of it but for this trial. The sunshine is beautiful; but sometimes in a time of continued drought we learn that the world would not get on with perpetual sunshine. We are positively glad to see the clouds and the rain. If we could only learn the same lesson for our spiritual life! The sunshine is sweet, but the clouds have their uses too.
“No shattered box of ointment
We ever need regret,
For out of disappointment
Flow sweetest odors yet.
“The discord that involveth
Some startling change of key.
The Master’s hand resolveth
In richest harmony.”
We have here
I. A BELIEVING MOTHER. We see her strong faith in God in that answer which she gave to Gehazi. At Elisha’s command he asked her, “Is it well with thee? is it well with thy husband? is it well with the child?” And she answered, “It is well.” Not a woman of many words, this. But a woman of great thoughts, of practical faith, of heroic patience.
1. It was well with the child. She had no doubt of that. She knew less about the hereafter than we do. She did not know what we know about him who is the Resurrection and the Life, who was himself dead and is alive again. She did not know what we know about heavenabout the angels’ song and the pearly gates and the golden streets. But this she felt assured of, that there was a hereafter; that, though the body died, the soul still lived; that her child was with God, and that, therefore, it was well with him.
2. It was well with her husband. It was well with herself. Yes, although sorrow had entered their home, still she could feel and say that it was well all round. She could have anticipated Paul in his unfaltering assertion, for “we know that all things work together for good to them that love God, to them who are the called according to his purpose.” Calmly and confidently, even though perhaps her tears were falling while she spoke, she uttered the single Hebrew word which means “It is well.” Thank God for believing mothers. A mother’s faith in God has rescued many a son from the very grasp of hell itself. How many an eminent servant of God has owed his conversion to the prayers of a believing mother! St. Augustine and John Newton are well-known instances. A word here to bereaved parents. You too may have watched a dear child droop and die. Perhaps you murmured rebelliously under your affliction. Learn to look away behind the veil, into that happy land of which perhaps your darling sang-and as you look there surely you cannot but say, “It is wellit is well with the child.” A word here to all parents. Can you say, as you think of your children one by one, “It is well with the child”? If they should die in infancy, it certainly is well with them. But your children of maturer years, who are growing up into manhood and womanhoodhow is it with them? Are there not some in your household that you know are still unsaved? O parents, can you rest until you win them for Christ? It is right to give them a good education. But the most important concern of all is the salvation of their immortal souls.
II. A DEAD CHILD BROUGHT TO LIFE. All dead children will be brought back to life. The body only dies; the soul lives forever. This little one, however, was brought back to the life of earth. Perhaps God thought that this poor mother had been sufficiently tried. Perhaps he wanted to give even then some proofs of the possibility of a resurrection. It was an exceptional act then. It is not to be expected by bereaved parents now. They can only say with David, “I shall go to him, but he shall not return to me.” Is it not better so? Could we wish them back again? Look upon them in that bright land where Jesus is, and where the angels are, where their little feet are never weary, where their little faces are always bright and happy, where their little bodies shall nevermore be racked by pain or enfeebled by sickness, where their minds shall never know another thought of sin, and tell me if you would bring them back to this world of wickedness, of temptation, of sickness, and of sorrow? Surely not. Surely they were taken away from the evil that is to come. To depart and be with Christ is far better.
1. Notice the means of this child‘s revival.
(1) First of all, there was prayer. “And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. He went in therefore, and shut the door upon them twain, and prayed unto the Lord.” So it must be in all efforts for the revival of dead souls. Parents must have recourse to prayer if they would see their children converted. We want more praying families; we want more praying Churches. Nothing but the Spirit of God can make the dry bones to live. If our work is to last, it must be done in prayer.
(2) Then, again, observe that Elisha used the means to bring about an answer to his prayers. He asked for a certain blessing, and he showed that he expected an answer. He stretched himself upon the child, that his body might communicate heat to that of the child, and his breath upon the child’s mouth encouraged the returning vitality. It is God’s method of converting the world, of quickening dead souls. It is the Spirit of God that alone can quicken a dead soul. But he uses human instrumentality. He uses living Christians. The apostles were men on fire with the Holy Ghost and with zeal for souls, and therefore their labors were blessed. The reason there are so few conversions, the reason the Church has so little influence upon the world compared to what it might have, is that too often the Church itself is worldly, seeking for temporal position and worldly gain, and that Christians show too little of the spirit of their Master. They have a name to live, but are dead. But it is wonderful what one or two living Christians can effect in a congregation, in a community, even throughout the world.
2. Notice also the signs of this child‘s revival. “The child sneezed seven times, and the child opened his eyes.” It was enough. Elisha did not wait for the child to speak. He did not wait for him to walk. He recognized the unmistakable signs of life, and at once he restored the child to his sorrowing mother. Christians ought to watch for signs of spiritual life as the result of their labors and their prayers. They should not be discouraged if there seemsbut little fruit, do not discourage the slightest indication of a desire on the part of any one to turn from sin and come to Christ. Encourage those who may be seekers after God, groping feebly after the truth, struggling, perhaps, with their difficulties and doubts. What souls have you been the means of bringing from death into life?C.H.I.
2Ki 4:38-41
Death in the pot: a sermon to young men.
These young men were very nearly being poisoned. There was a famine in the land. Elisha came to Gilgal, where there was a school or college of young men in training for the sacred office of teaching others. Perhaps they were not skilled in the art of making the most of the vegetables which grew round about them, and were badly off for food. Elisha ordered his servant to put on the great pot, and make some pottage, or thick broth, for the hungry students. One of the young men went out to gather herbs for the purpose. There is a species of wild gourd or melon, called Cucumis prophetarum, which is common in the hill country, and which, when green, is sliced and boiled as a vegetable. But in the plains near Gilgal there is a plant extremely similar in appearance, but very different in its qualities. It was probably thisthe colocynthus, or squirting cucumberthat is called the “wild gourd” in this chapter, and that the young men gathered and sliced down into the large pot of broth (see Thomson, ‘The Land and the Book’). When the pottage had been poured out, the young men began to eat of it, but, alarmed by its bitter taste, and probably suspecting then that poisonous herbs had been put into it, they cried out to Elisha, “O thou man of God, there is death in the pot! ‘ From this incident we may show that, while there is many an enjoyment, many a course of conduct, as pleasant to the eye and apparently as safe as those poisonous herbs appeared to be, yet there is need for caution. “There is death in the pot.” “There is a way that seemeth right unto a man, but the end thereof are the ways of death.”
I. THIS MAY BE SAID OF FRAUDULENT PRACTICES. “There is death in the pot.” They nearly always begin in ways that seem perfectly safe and harmless. A man takes a little from his employer’s desk, intending to return it again. But in nine cases out of ten he never returns it. He has touched what is not his own. The brand of the thief is on his brow and the curse of the thief is on his life. A young man who had been well brought up went from home to enter a bank in a large city. It was noticed, when he returned home, that he was beginning to dress very extravagantly. Each time he returned, some fresh extravagance was noted. He had already begun to spend money faster than he made it, for his salary was but small He was a smart young man, and would soon have got on well in his business, for he was a general favorite. But in a foolish hour he began to abstract some of the bank money. Little by little it went on, until his defalcations were very considerable. At last he was discovered, dismissed in disgrace from the bank, and it was only the intervention of an influential friend of his family that prevented his arrest. He broke his mother’s heart, and brought down his father’s grey hairs with sorrow to the grave. Fraudulent practices may be very often traced to the habit of gambling or betting. This was testified once more quite recently in London by Mr. Vaughan, the Bow Street magistrate, on a charge which came before him. There was a cashier in the receipt of a salary of 150 a year, with prospects of advance. For eight or nine years he had filled his post creditably; but having got behind in his home expenses, he took a few shillings, and invested them in batting. As he was lucky, from taking shillings he proceeded to pounds; and having once started, he found that it was impossible for him to stop. He had always the hope of winning some day by a stroke of luck, and of thus being able to pay back again the sums which he had embezzled. But the “luck” never came, and he had at last to confess to his employers that he had defrauded them to the extent of 250. “I wish,” said Mr. Vaughan, “that the clerks in mercantile houses would come to this court, and see what I see, and hear what I hear. This is only one of a multitude of cases in which prisoners have confessed that their robberies are entirely due to betting, ‘I regard it as a curse to the country.’ Beware of dishonesty in any form. “There is death in the pot.” It means death to a man’s reputation, death to his worldly prospects, death to his peace of mind, for he must live in constant terror of discovery; and if he should escape discovery and judgment upon earth, how can he endure the thought of that day when the secrets of every life shall be disclosed, and when he shall stand condemned at the judgment-seat of God?
II. THIS MAY BE SAID ALSO OF PRACTICES OF IMPURITY. “There is death in the pot.” Temptations to it abound on every side. A corrupt press sows broadcast its demoralizing stories, with its suggestive pictures. The theatre, with its brilliant lights and strains of sweetest musicso often dedicated to the service of the devillures men into the way of the tempter, and into the den of the destroyer. It appears an innocent, harmless amusement. But “there is death in the pot.” For one who comes unscathed and safe out of the theatre, there are scores who come out of it morally and spiritually the worse for its influence. Let men say what they like about the influence of the drama as a teacher of moralsand there is nothing to be said against the drama in itselfis there a single case of a man made better by going to the theatre? Where is he? Let him be produced. And even if one or two could be produced, what would they be as a testimony in favor of the theatre, compared to the testimony against it of the thousands it has ruined? “It might do good, but never did. Beware impurity in any form: Beware of impure books, impure songs, the impure jest, impure companions. “There is death in the pot.” There is no sin that brings a more speedy or more terrible retribution in this life, than impurity of thought or deed. In a diseased body and a diseased mind it leaves its deadly marks. The impure man is a walking sepulcher. He is digging his own grave. Above all, he is destroying all hope of entering that pure and holy heaven where God is, and into which there shall in no wise enter anything that defileth.
III. THIS MAY BE SAID ALSO OF HABITS OF INTEMPERANCE. “There is death in the pot.” We need not take an extreme position on the subject of alcohol any more than on any other subject. But it is right that, as intelligent beings, with a reason and a conscience, as Christian men and women with God’s Word to guide us, we should look facts in the face. Medical opinion is often resorted to by those who make too free in their use of alcohol. Let us hear the latest and best medical opinion on the subject. At the last meeting of the British Medical Association, one of the most interesting papers was the report of a special committee which had been appointed by the association to inquire into the connection of disease with habits of intemperance. Here are some of the conclusions which the committee, after most careful investigation, arrived at:
(1) That habitual indulgence in alcohol beyond the most moderate amounts has a distinct tendency to shorten life, the shortening being on the average fairly proportional to the degree of indulgence;
(2) that the strictly temperate who have passed the age of twenty-five live on the average at least ten years longer than the intemperate.” Is not this an important proof of our statement? “Habitual indulgence in alcohol beyond the most moderate amounts has a distinct tendency to shorten life.” The man who drinks alcohol to any considerable extent is slowly killing himself. “There is death in the pot.” If we turn from the assembly of doctors to the experience of everyday life, we get similar proofs. What terrible madness and infatuation drink causes! What fearful havoc it has made! What hopes it has blighted! What homes it has wrecked! What lives it has mined,” There is death in the cup of intoxicating drink, as many a man has proved when it has been too late. But absence of wrong-doing will never make you fight. As Elisha cast the meal into the pot, wholesome and nourishing food in place of the deadly poison, so be it yours to fill your mind with the teaching of God’s Word, and your life with holy and useful deeds. The great Teacher is Jesus Christ. Ask him to enter into your life, to purify your heart and your desires. Ask him for time and for eternity to save your soul.C.H.I.
2Ki 4:42-44
The loaves multiplied.
I. THE PROPHET PROVIDED FOE. It was a time of famine. “But they that fear the Lord shall, not want any good thing.” Elisha received a thank offering from the peoplebread of the firstfruits, twenty loaves of barley, and full ears of corn. The objection to a paid ministry has no warrant in the Word of God. Old Testament and New alike encourage provision for the wants of God’s ministers. Jesus said, “The laborer is worthy of his hire.” Paul said, “They that preach the gospel should live of the gospel.” It is impracticable and inconvenient that men should be preachers of the gospel, with all the preparation which that work requires, and pastors of the flock, with all the attention which this requires, and at the same time be burdened with the toil and anxiety of providing for their own temporal support and that of their families, if they have them.
II. THE PEOPLE FED. We see here:
1. Elisha‘s unselfishness. He had freely received; now he freely gives. In that time of famine he might have thought it prudent to store up for himself the supply of food he had received. But no. He trusts God for the future. His first thought is of others who were hungry round about him. “Give unto the people, that they may eat.” There is need for more of this unselfishness, considerateness, thoughtfulness. How many of those who have abundance forget to think of those who are in want?
2. The Divine power exercised. God owns his servants, not only by supplying their wants, but by giving power to their word. Oh that every minister of Christ would realize this! What a new power it would give to his work! what a new stimulus to his earnestness! When we think of the greatness and responsibility of our work, we may well ask, “Who is sufficient for these things?” But when, on the other hand, we think of the Divine power which works along with the faithful minister, we may well say, “I can do all things through Christ which strengtheneth me.” He can help us to break among our people the bread of life, and bless it abundantly in the breaking.C.H.I.
HOMILIES BY D. THOMAS
2Ki 4:1-7
A prophet’s widow and it prophet’s kindness.
“Now there cried a certain woman of the wives of the sons of the prophets unto Elisha,” etc. There are two subjects of thought in these verses.
I. A PROPHET‘S WIDOW IN DISTRESS. “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.” This poor woman had not only lost her husband, and was left with a bleeding heart-left lonely and desolate in a cold world, but was left in great poverty. Her husband was not only a good man, one “who did fear the Lord,” but a “prophet,” a religious teacher, one engaged in disseminating Divine ideas amongst men. It seems that he not only died poor, but died in debt. Even now a large number of ministers are unable to make provision for their wives and children in case of their death. Some of the most enlightened, thoughtful, and really useful ministers are amongst the poorest. Observe:
1. That poverty is not necessarily a disgrace. It is sometimes the result of inflexible honesty and moral nobility.
2. That the best lives here are subject to trials. It is reasonable to infer that this widow was a good womanone who, like her departed husband, “did fear the Lord;” and yet see her distress! The afflictions of the good are not penal, but disciplinary.
3. That avarice feeds cruelty. “The creditor is come to take unto him my two sons to be bondsmen.” The debt she owed, which, we may imagine, could not have been very large, her heartless creditor insisted on being discharged at once, and demanded her two sons to become slaves to him in order to work out the debt. The avaricious world is heartless; even in London hundreds are dying on every side of starvation.
4. That provision should be made for the widows of ministers. The incomes of very many ministers in England today are not sufficient to enable them to make provision for their wives and children in case of their death. Churches which have committees for sending out missionaries, for distributing Bibles (which are cheap enough now), and for distributing tracts, which are often calumnies on Christianity, ought certainly to see that provision is made for the future of their ministers’ families.
II. A PROPHET AT WORK TO BELIEVE A BROTHERS WIDOW. In her distress instinct tells her where to go, and she goes to Elisha, not only a man who knew her husband, but one of kindred experiences and sympathies. To him she “cried.” Her appeal was really an unintentional compliment to Elisha. The greatest compliment a man can offer is an opportunity for contributing to a truly deserving object. When a man’s compeers rank him amongst those whose meanness has become patent, Charity ignores him. In her benign mission she marches by him in stately silence, as one whom society has placed in the branded category of sordid souls. See how Elisha helps this widow.
1. Promptly. “And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house?” He did not want arguments or testimonials, etc; but with a beaming generosity he virtually said, “Tell me your condition, and I will do my utmost to serve you.” He set to work at once. Having told him she had nothing in her house but one “pot of oil,” he says to her, “Go, borrow thee vessels abroad of all thy neighbors, even empty vessels; borrow not a few.” She obeys his behest, goes amongst her neighbors, and Borrows all the vessels, and then, according to his directions, she closes the door upon herself, and upon her sons, and begins to pour out into each vessel a part of the little pot of oil which she had, and as she poured every vessel she had collected became full to the brim. The more she poured the more came, until she lacked vessels to hold it. A symbol this of all benevolent virtuesthe more they are used the more they grow. So, indeed, with all the faculties of the soul under the influence of true generosity; right giving is the way to the most precious getting. All this, of course, indicates on Elisha’s part supernatural assistance.
2. Effectively. “Then she came and told the man of God [Elisha]. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest.” Oil was one of the commodities Judaea traded in (Eze 27:17). She would, therefore, have little difficulty in disposing of this oil, which no doubt was of the best description. The proceeds were to go first to the satisfaction of her heartless creditor, and then to the permanent relief of herself and family.
CONCLUSION. Matthew Henry’s remarks are good: “Let those who are poor and in distress be encouraged to trust God for supply in the way of duty. ‘Verily thou shalt be fed,’ but not feasted. It is true we cannot now expect miracles, yet we may expect mercies if we wait on God and seek him. Let widows particularly, and prophets’ widows in a special manner, depend upon him to preserve them and their fatherless children alive; for to them he will be a Husband and a Father. Let those whom God hath blessed with plenty use it for the glory of God, and under the direction of his Word; let them do justly with it, as this widow did, and serve God cheerfully in the use of it; and, as Elisha, be ready to do good to those that need thembe eyes to the blind, and feet to the lame.”D.T.
2Ki 4:8-17
Hospitality.
“And it fell on a day, that Elisha passed to Shunem,” etc. In these verses there are two very interesting subjects of a practical character.
I. HOSPITALITY RIGHTFULLY EMPLOYED. The object of the hospitality was Elisha the prophet, and the author of it is called here “a great woman.” 1 The account given is very clear and sententious. “And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.” Observe:
1. The hospitality was very hearty. “She constrained him to eat bread.” She did not give Elisha a mere formal invitation, nor was she urged to it by pleadings on his behalf, either by himself or others. It was spontaneous and hearty, worthy of “a great woman.” It was so hearty that Elisha felt authorized, “as oft as he passed by,” to enter and “eat bread.” On his prophetic mission he would be constantly journeying, and often passing the house, and as often as he did so he felt there was a hearty welcome for him inside, and entered.
2. The hospitality was shown to a poor but godly man. The woman “said unto her husband, Behold now, I perceive that this is a holy man of God, which passeth by us continually,” Conventional hospitality welcomes to its table the respectable only, and the more respectable in a worldly sense the more welcome. But genuine hospitality, as in the case before us, looks out for the poor and deserving, and constrains them to enter and be fed. “When thou makest a feast, call not thy brethren, nor thy kinsmen, nor thy rich neighbors; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, and the blind.”
3. The hospitality involved considerable trouble and expense. This “great woman” said to her husband, “Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick.” She did not say to her husband, “Entertaining him will put us to no inconvenience or expense, therefore let us invite him. No, she calculated upon some inconvenience and cost; a little chamber would have to be built, quiet and suitable for a man of spiritual thoughtfulness and devotion. And then some furniture, too, would have to be procured- ” a bed, and a table, and a stool, and a candlestick.” The hospitality that involves no outlay is common, but is a counterfeit, nay, a misnomer. The accommodation this woman offered to Elisha, it must be borne in mind, included that of his servant Gehazihe shared the provisions and the apartments of his master.
II. HOSPITALITY NOBLY REWARDED. Elisha, instead of being insensible to the great generosity of his hostess, glowed with gratitude that prompted a strong desire to make some return, and “said to Gehazi his servant, Call this Shunammite And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee?” His offer:
1. Implies his consciousness of great power with man. “Wouldest thou be spoken for to the king, or to the captain of the host?’ Though poor himself, he had influence with the rich; and though too independent in soul to ask of them a favor for himself, he could do it for others. Her answer to his generous offer is expressive of the calm self-respect, unmercenariness, and dignity of a “great woman.” She answered, “I dwell among mine own people.” As if she had said, “We are provided for; we neither aim at nor need preferment”
2. Implies his See Homilist, vol. 38, p. 289. Consciousness of his power with God. He finds out, through his servant Gehazi, that the one great thing on earth that they desired most, and would most appreciate, was a family; a child would brighten their hearth and gladden their hearts. This, through his wonderful power with Heaven, Elisha obtains for them. Thus the Almighty himself acknowledged the hospitality which this woman had shown to his faithful prophet. “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.”
CONCLUSION. Dinings out and social banquets are common enough amongst us, but hospitality of the true sort is, it may be feared, somewhat rarethe hospitality described by Washington Irving, which “breaks through the chill of ceremonies, and throws every heart into a glow.” There is an emanation from the heart in genuine hospitality that cannot be described.D.T.
2Ki 4:18-31
Great trials.
“And when the child was grown,” etc. This paragraph suggests three general observations.
I. That great trials OFTEN SPRING FROM GREAT MERCIES. With what rapture we may suppose did this woman welcome her only child into the world, and with what care and affection did she minister to his health and enjoyments? It was her greatest earthly prize. She would sooner have parted with all her property, and even, perhaps, with her husband, for he was an old man, than lose this dear boy of hers. Yet she does; death snatches him from her embrace. “And when the child was grown, it fell on a day, that he went out to his father to the reapers. And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died.” Though the boy was dead, the woman did not seem to lose hope; her maternal love would not allow her to realize the terrible fact at once. She first lays him on the bed in the chamber which she had built for the prophet; then she calls to her husband, and entreats him to send a servant with one of the asses, that she might fly with swiftness to Elisha. When her husband suggested some difficulty about her going just at that time, she replied, “It shall be well.” “Then she saddled an ass, and said to her servant, Drive, and go forward; slack not thy riding for me, except I bid thee. So she went and came unto the man of God to Mount Carmel.” This was a journey of about five or six hours. Distance is nothing when the traveler’s heart overflows with emotion. How frequently it happens that from our greatest blessings our greatest trials spring!
1. Friendship is a great blessing. One true friend, whose soul lives in ours and ours in him or her, is of priceless worth. Yet the disruption of that friendship may strike a wound into the heart that no time can heal.
2. A sanguine temperament is a great blessing. It drinks in largely of the beauties of nature; it paints the future with the brightest hopes, and stimulates the energies to the greatest enterprises. All the best productions of the human species have sprung from such temperaments. But what trials it brings, in frustrated plans, blighted purposes, and extinguished hopes! But life abounds with illustrations of the factthe greater the blessings we enjoy, the greater agony felt in their loss.
II. That great trials SHOULD BE PATIENTLY ENDURED. In this great trial this woman seems wonderfully resigned. In reply to a difficulty which her husband suggested in setting out for the journey, she said, “It shall be well.” And when Gehazi, the servant of Elisha, on her approach to the prophet, asked her, “Is it well with thee? Is it well with thy husband? Is it well with the child?” she answered, “It is well.” “Though I left my dear boy a corpse at home, and my heart bleeds, I feel it is all ‘ well; ‘ it is the dispensation of a Father all-wise and all-loving. I bow to his will” A state of mind so magnanimous as this under great trial is the duty of all, and the sublime privilege of the holy and the good. Thus Job felt, “The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord.” Thus our great Example felt when overwhelmed with immeasurable distress he said, “Not my will, but thine be done.”
“Thy way, not mine, O Lord,
However dark it be;
Lead me by thine own hand,
Choose out the path for me.
“Smooth let it be or rough,
It will be still the best;
Winding or straight it matters not,
It leads me to thy rest”
III. That great trials MAY HAVE A BLESSED END. The end of this woman’s great trial was the restoration of her dead child to life. This was brought about:
1. In connection with her own efforts. If she had remained at home and not sped her way to the prophet at Carmel, her boy in all probability would, it would seem, nave remained a corpse, and would have had to be buried forever out of her sight. When she reached him, see how earnestly she pleads: “And when she came to the man of God to the hill, she caught him by the feet,” etc.
2. By the power of God through Elisha. In the following verses we have a representation of the way in which this was brought about. God helps man by man. All our trials might have a blessed end. “Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” Yes; whilst “we look not at the things that are seen,” the result, under God, depends upon ourselves.D.T.
2Ki 4:32-37
The relation of prayer to secondary causes.
“And when Elisha was come into the house, behold, the child was dead,” etc. The death of the Shunammite’s son, as we have seen in the preceding verses, was in many senses to her a very severe triala trial from which we have inferred that great trials often spring from great mercies; that great trials should be patiently endured; and that great trials might have a blessed end. By prayer Elisha now raised the woman’s dead boy to life. See what Elisha did here.
I. HE PRAYED TO THE LORD. “Let this child’s soul come into him again.”
II. HE PUT HIMSELF INTO DIRECT CONTACT WITH THE CHILD. Mouth to the child’s mouth, eyes to the child’s eyes, hands to the child’s hands, as if he transfused all the vital magnetism of his own nature into the person of the dead child.
III. HE PERSEVERED WITH THE EFFORT. Until the child’s flesh waxed warm, and the child sneezed with the breath of new life.D.T.
2Ki 4:38-44
Ministries to man, good and bad.
“And Elisha came again to Gilgal: and there was a dearth in the land,” etc. Elisha had returned to Gilgal, the seat of a school of the prophets; he had come thither once more on his yearly circuit, and during the famine, which prevailed in the land. As the students sat before their master, he discerned in their emaciated forms the terrible effects upon them of the famine. In the narrative we discover the action of several ministries, or events with which men are visited more or less in passing through this sublunary state.
I. Here is the ministry of SEVERE TRIAL. “There was a dearth in the land.” To be destitute of those provisions which are essential to the appeasement of hunger and the sustentation of life is undoubtedly one of the greatest trials. Such destitution is of two kindsthe avoidable and the unavoidable. The former is common. Tens of thousands of people in this country, which so abounds with wealth, are, alas! subject to the trial of this destitution every day. But men bring this destitution on themselves. To the heartless cupidity of one class of men, and the indolence, extravagance, and intemperance of another, the poverty which is rampant in England today must be ascribed. The latter kind of destitution, viz. the inevitable, is that recorded in these verses; it arose out of the sterile condition into which the land was thrown. This was the destitution which now prevailed in Israel; it afflicted all, the good and the bad. In truth, Nature knows of no moral distinctions; she treats kings and paupers, the righteous and the wicked, alike.
II. Here is the ministry of GROSS IGNORANCE. In order to allay the ravenous hunger of his pupils, Elisha said to his servant, “Set on the great pot, and seethe pottage for the sons of the prophets. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds, his lap full, and came and shred them into the pot of pottage: for they knew them not. So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot. And they could not eat thereof.” Whatever were the herbs which the servants gathered it matters not; they were nauseous and pernicious. “The sons of the prophets,” says Matthew Henry, “it would seem, were better skilled in divinity than philosophy, and read their Bibles more than their herbals.” What they put into the pot tended to produce death rather than to strengthen life. Every day men are afflicted through the gross ignorance of themselves and others. Through ignorance men are everywhere putting “death in the pot,” in a material sense. The cook, the doctor, the brewer, the distiller, how much death do they bring into the “pot” of human life! Through ignorance, too, men “pot” of life! Man’s ignorance of God and his claims on the soul, its nature, its laws, and the necessary conditions of true spiritual progress, is the minister of death.
III. Here is the ministry of HUMAN KINDNESS. “And there came a man from Baal-shalisha, and brought the man of God bread of the firstfruits, twenty loaves of bread, and full ears of corn in the husk thereof.” Whoever this man was (for no description is given of him save the place of his residence), he was a Heaven-inspired philanthropist. Mercy, the highest attribute of heaven, was in him, and he left his home and came forth to minister to the needs of his suffering race. Thank God for that kindness which has survived the Fall, and still lives in human hearts. The most precious ministry on earth is this: it feeds the hungry, clothes the naked, heals the diseased, wipes away the tears of human sorrow; it is, indeed, Christ in human flesh. For he was then in the world, though the world knew it not.
IV. Here is the ministry of SUPERNATURAL POWER. Supernatural power through Elisha comes to the relief of these sufferers. The supernatural was manifested in two ways.
1. In counteracting the death-tendency of what was in the pot. “But he said, Then bring meal. And he east it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot.” A supernatural power is required to counteract the pernicious in life. If the Almighty allowed evil to take its course freely and fully, death would run riot and reduce the whole race to extinction. The supernatural was manifested also:
2. In increasing the supplies of life. Elisha commanded his servant to distribute amongst his starving pupils the provisions which the man that came from Baal-shalisha had brought. To this the servant replied, “What, should I set this before a hundred men? He said again, Give the people, that they may eat: for thus saith the Lord, They shall eat, and shall leave thereof. So he set it before them, and they did eat, and left thereof, according to the word of the Lord.” As the pot of oil increased in the pouring, so the provisions increased in the eating. It has been said of old of God, that he will abundantly bless the “provisions of his people, and satisfy the poor with bread.” It is true that moral goodness, truth, and justice, skill, prudence, and diligence, have a tendency to increase everywhere the provisions of human life, and they are doing so every day. But in this case there seems to be the exertion of a power transcending the human. However this may be, that which we call the supernatural is nothing more than the natural. As Nature herself is immeasurably beyond our comprehension, transcends our conceptions, for us to speak of the supernatural implies the arrogation of an intelligence which we do not possess.D.T.
HOMILIES BY J. ORR
2Ki 4:1-7
The miracles of Elisha: the pot of oil.
The next few chapters relate a number of the miracles of Elishaall of them works of mercy.
I. THE WIDOW‘S TROUBLE. The story told in these verses is one of sore distress. It is a story:
1. Of bereavement. A poor woman, widow of one of “the sons of the prophets,” cried to Elisha, “Thy servant my husband is dead.” We learn from this that the prophetic communities were not monastic. Marriage was permitted, and members of the fraternity had houses and families of their own. But this poor woman’s husband had recently died. She had to face the difficulties and fight the battles of life alone. We are in presence of one of the minor tragedies of lifelittle thought of, because not uncommon.
2. Of debt. Her husband had been pious”Thou knowest that thy servant did fear the Lord”but his affairs had been left in confusion at his death, or, having no means of subsistence, the family had sunk into dependence on a creditor since his decease. A man may be good, and yet imprudent. On the other hand, misfortunes may overtake the best-intentioned, and reduce them from affluence to poverty. It is, however, a sad thing when the head of a household dies, and leaves to his struggling family an inheritance of debt. This is a contingency to be by every legitimate means guarded against. The Rev. C. H. Spurgeon, commenting on the text, “Take no thought for the morrow,” etc. (Mat 6:34), began by announcing, “I insured my own life last week, and have thus been able to carry out the injunction of the text, and not to be over-anxious for the morrow, for much undue care and anxiety that I had is now laid aside, secure in the knowledge that my forethought has provided for my loved ones.”
3. Of bondage. The creditor to whom the debt was due showed himself merciless, and, as the law permitted, was about to take as slaves the two sons of the woman (Le 25:39). It mattered little to the hard-hearted creditor that his debtor had “feared the Lord,” that the two sons were the only remaining comforts of the widow, and that, with “patience,” they might have “paid him all’ (Mat 18:29). He must have his own. It was forbidden to a creditor, to whom a fellow-Israelite was sold, to “compel him to serve as a bondservant,” and to “rule over him with rigor” (Le 25:39, 43). But an unscrupulous man would pay little heed to these injunctions. Altogether, the picture is a sad one. Happily, the poor woman knew where to come with her tale of grief. She remembered the “Father of the fatherless” and the “Judge of the widow” (Psa 68:5), and, when every earthly avenue of help was closed, poured her sorrows into the ear of God’s prophet.
II. THE DIRECTIONS OF ELISHA. As the representative of One who had specially declared himself the Friend of “the fatherless and widow” (Deu 10:18), Elisha could not turn a deaf ear to the widow’s plaint. A sympathetic interest in the bereaved and distressed is at all times a duty of God’s ministers.
1. He inquired as to her possessions. “Tell me, what hast thou in the house?” God’s help takes its starting-point from what we already have. The widow had but “one pot of oil”oil for anointing; but this was made the basis of what was to be done. So Elijah founded his miracle on the widow of Zarephath’s “handful of meal in a barrel, and a little oil in a cruse” (1Ki 17:12), and Christ his on the lad’s “five barley loaves, and two small fishes” (Joh 6:9). The lesson is that what means of help we have are to be made use of to the utmost before supernatural aid is invoked.
2. He bade her prepare for a liberal experience of God‘s goodness. “Go, borrow thee vessels abroad of all thy neighbors, even empty vessels; borrow not a few.” She was to expect large things of the Lord. Her task in collecting the vessels was, like the digging of the trenches in the last chapter, emphatically a work of faith (2Ki 3:16, 2Ki 3:17). God does not stint us in answer to our prayers. His word rather is, “Open thy mouth wide, and I will fill it (Psa 81:10). If our faith will but trust him, he will astonish us with his liberality.
3. He enjoined secrecy. “When thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out,” etc. This was too sacred a work to be made a vulgar wonder. To receive the full benefit of the blessing, the inmates of the house were to be alone, in privacy, their thoughts and spirits undisturbed. Jesus enjoins the cultivation of secrecy in religion (Mat 6:1-18). He often forbade the blazoning abroad of his miracles (Mat 8:4, etc.). The parading of religious experiences takes the bloom off them.
III. THE MULTIPYING OF THE OIL.
1. The oil multiplied. The widow and her sons did as directed, and, as they poured the oil into the borrowed vessels, it still increased till the vessels were full. The element of miracle here is very notable, but we are not entitled to expect such miracles at the present day. But the pledge of Divine help in distress implied in such a miracle remains to us, and God will honor every draft on his promises made by faith, basing itself on such deeds as this. A singular incident in proof is recorded by Krummacher in his remarks on this miracle (‘Elisha;’ Verse 5.). It might almost be said that there is a multiplying power in the Divine blessing, apart from miracle (Psa 37:16).
2. The oil stayed. When the vessels were full, the widow said to her son, “Bring me yet a vessel.” There was not, however, a vessel more. Then the oil stayed. Had there been more vessels, it would have flowed on. The sole limit of the supply was the limit of their capacity to receive. We are not straitened in God; we are straitened only in ourselves.
3. The oil sold. The news being brought to Elisha, he ordered the grateful womanpoor no moreto sell the oil, and pay her debt, and live, she and her children, of the rest. The debt was not repudiated; it was paid. God would put the stamp of his approval on honesty. The whole incident teaches us the lesson of trusting God in every time of need. When have the righteous been forsaken, or their seed seen begging bread (Psa 37:25)? If we can trust in God for temporal supplies, much more may we for our spiritual supplies (Php 4:19).J.O.
2Ki 4:8-17
The lady of Shunem: 1. A son given.
The scene of this exquisite story is the town of Shunem, on the slope of Little Hermon, one of the eminences looking down on the rich and extensive plain of Jezreel.
I. RECEIVING A PROPHET IN THE NAME OF A PROPHET. In this town dwelt a wealthy lady, wife of a man who had large possessions in landthe Boaz of that district. The first part of the story is a beautiful instance of the consecrated use of wealth.
1. Elisha observed. Shunem lay in Elisha’s route in passing to and fro, probably on Iris visits to the schools of the prophets. The lady of Shunem did not at first know him, but his appearance, as he passed and repassed, attracted her attention. She saw, from the gravity, benevolence, and distinction of his aspect, that he was “a holy man of God.” She felt an interest in him, first as a wayfarer, then as a man of piety. It is well when even our outward deportment is such that others are compelled to take knowledge of us that we have been with Jesus (Act 4:13).
2. Elisha welcomed. The immediate impulse of the pious lady was to show hospitality to the traveler.
(1) This illustrates her own piety. It was because she feared God that she was moved to show this kindness to his servant. Piety often lingers in rural districts when wickedness is rampant in the cities. One marked manifestation of piety is reverence for, and hospitable treatment of, God’s saints (Mat 10:40-42; Mat 25:34-46). Elisha was received “in the name of a prophet” (Mat 10:41).
(2) It illustrates also her natural benevolence of heart. Had this lady not been naturally of a benevolent disposition, accustomed to act hospitably and generously, she would not so readily have thought of constraining Elisha “to eat bread.” St. Paul notes it as the mark of a godly woman, “if she have lodged strangers” (1Ti 5:10).
3. Elisa a customary guest. When once Elisha had found his way to this good lady’s house, it would be alike a pleasure to him and a satisfaction to his hostess “to turn in thither” every time he passed through Shunem. The more the Shunammite saw of the prophet, the more she reverenced and desired to serve him. With the inventiveness of a mind that “deviseth liberal things” (Isa 32:8), it soon occurred to her to make permanent arrangements for his comfortable reception. Her husband, to whom she proposed her plans, entered heartily into them. Unlike the churlish Nabal (1Sa 25:1-44.), he was willing to give of his wealth for a prophet’s entertainment. A chamber, accordingly, was fitted up on the wall for Elisha’s private use, and there he abode, and could feel at home, whenever he passed that way. How beautiful the large and unstinted generosity, the wise forethought, the warm consideration for another’s comfort, displayed in this incident! This wise and unselfish use of wealth is the true secret of obtaining enjoyment out of it.
II. A PROPHET‘S REWARD. We are called to notice:
1. The prophet‘s gratitude. It was not with hope of reward that the Shunammite had done her acts of kindness, but Elisha was none the less anxious to show his sense of her generosity by doing her some service in return. He bade Gehazi his servant call her, and say to her, “Thou hast been careful for us with all this care; what is to be done for thee?” A grateful spirit well becomes a servant of God (2Ti 1:16-18). There is none whose gratitude we should so much desire to have as that of “righteous men.” They may not, like Elisha, have interest with kings and courts, but they have interest with Heaven. God rewards for their sake. Their prayers and intercessions are worth more than silver and gold.
2. The Shunammite‘s humility.
(1) Elisha’s first proposal was, “Wouldst thou be spoken for to the king, or to the captain of the host?” His influence at court, since the victory over the Moabites, was probably very great. It is not clear what exactly he supposed the king could do for her that the Shunammite was likely to desire; for it could not be thought, least of all by Elisha, that life in Samaria, and a position in Jehoram’s court, even though attended by wealth and honor, was an advantageous exchange for her present rural felicity. A case did arise, however, later on, in which it was of benefit to her to “be spoken for to the king” (2Ki 8:1-6). To many minds such a proposal as Elisha’s would have had supreme attractions. To be “presented at court” is, in many circles of fashion, the acme of ambitionto gain titles, honors, royal recognitions, the summum bonum of existence.
(2) It was different with this Shunammite. Her wise and beautiful and unambitious answer was,” I dwell among mine own people.” She had no desire to exchange her simple country life at Shunem, surrounded by those who knew and loved her, for any grander station king or captain could give her. In this she judged rightly. The elements of happiness are probably found in their greatest perfection in such a quiet country existence, with the means of doing good to others, as this lady enjoyed. They are emphatically not to be found in the sphere of court-favor and court-patronagetoo often the sphere of sycophancy, intrigue, faction, backstairs influence, miserable jealousies and spites, which reduce life to the emptiest, vainest show.
3. The prophet‘s reward. What, then, was to be done for the Shunammite?
(1) Gehazi, with the shrewdness of a man of the world, struck on the right idea. “Verily she hath no child, and her husband is old.” Perhaps he had ere this heard the lady lament her want of offspring. It was the one cross of her otherwise contented and happy life. Her husband, like Elkanah, might console her with the words,” Am not I better to thee than ten sons?” but her warm, motherly heart, overflowing as it was with kindness to others, yearned for a child of her own on whom to lavish its riches. Without this boon, however she might feel the duty of resignation, existence remained incomplete. It is rare but that some cross, if it be but one, is mingled with our blessings, if only to teach us that existence here is not the be-all and end-all.
(2) Elisha saw at once the propriety of Gehazi’s suggestion, and confident in the Divine readiness to give effect to his word, he called the Shunammite, and announced to her the joyful fact that, with the revolving months, she should embrace a son. The intimation astounded her, as well it might. It so entirely transcended her hopes and expectations, that she could hardly believe in its realization. “Nay thou man of God,” she said, “do not lie unto thine handmaid;” as if she was afraid he was trifling with her, trying some experiment upon her feelings, or otherwise deluding her. Her words were not really those of unbelief, but of faith asking for greater assurance. When her mind had time to take in the full extent of Elisha’s promise, inexpressible joy would chase the last trace of doubt from her soul.
(3) The event happened as predicted, and a son was born. We learn that those who show kindness to God’s people shall not go without their reward (Mat 10:41, Mat 10:42). The reward may not come in the form they anticipate, but it will come in the way that is best for them, and will generally be above all that they ask or think (Eph 3:20). God’s power, “which calleth those things which be not as though they were” (Rom 4:17), will do marvels for us, if only we have faith to receive his promise.J.O.
2Ki 4:18-37
The lady of Shunem: 2. The son taken and restored.
A lapse of several years occurs in the story, during which time the child had grown, till he was able to go out to his father to the harvest-field.
I. THE UNEXPECTED STROKE.
1. A boyhood of promise. Everything combined to invest this Shunammite’s son with interest, and to make him the idol of his parents’ heart. He was an only son, the son of his father’s old age, a child of promisealmost of miracle. He would be the joy and delight of his home, a constant wonder, an unceasing study. He was his father’s, not less than his mother’s, favorite, as seen by the way in which the child runs out to him in the field. Great hopes would be built on him, and it might be thought that these could hardly fail to be realized. From the manner in which he had been given, God might seem pledged to preserve him from the ordinary dangers of childhood. He livedso it might be fancieda charmed life, and could not fall a victim to disease and trouble as other children did. Alas! the contrary was soon to be shown.
2. The child smitten. The manner of the playful child’s seizure is simply and naturally told. The boy is sporting among the reapers, when suddenly he exclaims, “My head, my head!” The father is by his side, and orders him to be carried home to his mother. He thinks, apparently, only of some passing illness. The heat has proved too much for him. The mother’s instinct more surely divines the fatal character of the stroke. She does not even lay him on his bed, but, taking him on her knees, holds him there in an agony of terror and affection, boding the worst. How great a mother’s love! The father is sought in the hour of play; the mother’s knee is the place in sickness. At noon the child dies.
3. The child dead.
(1) It is not an unexampled thing for children to be taken away as suddenly and pathetically as this Shunammite’s son was. Many a parent’s bleeding heart can tell of similar wounds. The suffering and death of little children is one of the “dark things” of Providence. Often it is the brightest and most promising that is taken, and the removal is sometimes as sharp, startling, and unlooked-for as in the case here described. Yesterday, nay, at morn, the mother had her child by her, happy, winsome, full of mirth and frolic; at noon he is snatched from her embrace forever.
(2) The special mystery in the case of this Shunammite’s son is that he was a child of promise. Had not God given her this songiven him without her seekingand how could he now, without manifest injustice, snatch him away from her again in this ruthless manner? Was there not, in this way of dealing, a breaking of promise with her, something arbitrary, capricious, unfair? So to her wild, whirling thoughts, it may have seemed. God’s ways are, in truth, often very mysterious. Yet in the present instance may not the very fondness of these doting parents for their child help to explain something of the darkness of God’s dealing with them? God never binds himself to an unconditional continuance of our blessings. There was danger, just because this child was held so dear, of the parents’ centering all in itforgetting, in their feeling of the security of their possession, that the gift still hung on the will of the Giver. To recall them to a sense of their dependence, or, if this is rejected, then, as in Abraham’s ease, to perfect the faith of this Shunammite through trial, the gift is for the time withdrawn.
(3) The child is dead, and with almost unnatural composure, the stricken mother rises from her seat, bears the child’s body aloft to the prophet’s chamber, lays it on the bed, and goes out, locking the door behind her. She tells neither servants, husband, nor any one else, of what has happened. Her husband was still in the field, and she must have put off any inquiries he made with evasive answers. A great mystery hung over this unlooked-for bereavement, and as only the prophet can solve that mystery, to the prophet she will go.
II. THE JOURNEY TO CARMEL.
1. On the way.
(1) The lady sends to her husband for an ass, and a young man to accompany her, that she may “run” to the prophet, and come again. She gives no explanation, for in her heart she no doubt cherished hope that her mission would not be in vain. She clung to the promise of God (cf. Heb 11:17-19). In the hour of trouble, nothing lightens the gloom like a promise to hold by.
(2) The husband’s surprised question, “Wherefore wilt thou go to him to-day? it is neither new moon, nor sabbath,” shows that it was Elisha’s custom to hold religious assemblies on the sabbath days, to which the godly in Israel resorted. This is an interesting side light on the practice of the time. Weekly assemblies were not provided for in the Law, but where love to God is in the heart, it needs no law to bring believers together (Mal 3:16).
(3) The journey was made in haste. “Slacken not the riding.” Such errands brooked no delay. When one is earnest in pressing for a blessing, no obstacles will be allowed to stand in the way. Neither in service of God, in seeking blessing from God, nor in pursuit of holiness, should we be tempted to “slacken” our endeavors (Php 3:13, Php 3:14).
2. Meeting Gehazi. From afar, from his dwelling on Carmel, Elisha saw the hard riding of the lady whom he recognized as the Shunammite. With an instant presentiment that something was wrongthough nothing had been revealed to him (2Ki 4:27)he bade Gehazi hasten, and inquire concerning herself, her husband, and her child, if it were “peace.” To him, however, she was in no wise minded to open up her heart. She but curtly replied, as she had before done to her husband (2Ki 4:23), “It is peace.” With all her deep affliction, she had not surrendered faith. She felt that God was trying her, but though “faith and form” were sundered in the night of fear, she had courage to believe that it would yet be “well.” Her comfort was not in the well-being of her child with God, but in the hope that he would be restored to her. With the new light the gospel has given, Christians can say of their dear lost children, “It is well,” though they have no hope of beholding them again on earth.
3. At Elisha‘s feet.
(1) Arrived in the prophet’s presence, the bereaved mother cast herself in mute grief and supplication at his feet. With singular inappreciation of the delicacy of the situation, Gehazi approached to thrust her away. But Elisha perceived how deeply her soul was “vexed” within her, though as yet he could not divine the cause. There is a silence which is often more eloquent than speech. God does not need our words to tell him what we want; he can read even the “groanings that cannot be uttered” (Rom 8:26). This mourner took her trouble to the right place.
(2) By-and-by she found words, which in form were words of expostulation, “Did I desire a son of my lord? did I not say, Do not deceive me?” In reality she was recalling to the prophet that it was his own word which had promised her this child. She was telling him in effect that the child was dead, and supplicating his help to prevent his original promise being completely cancelled. God is pleased that we should plead his promises with him. He bids us “put him in remembrance” (Isa 43:26); like Job, “fill our mouth with arguments” (Job 23:4). He will honor his own word, for “his gifts and calling are without repentance” (Rom 11:29).
III. THE CHILD RESTORED.
1. Gehazi‘s failure. Anxious to lose no time in doing what he was confident it was the will of God should be done, Elisha directed his servant, who could go much more quickly than himself, to speed forward, and lay his staff upon the face of the child. He was neither to allow time to be wasted, nor his thoughts to be distracted, by saluting any one on the way. (“The King’s business required haste;” 1Sa 21:8; cf. Luk 10:4.) Gehazi did as he was commanded, but “there was neither voice nor hearing.” The staff did not work the wonderwas never intended to do so; it was only a symbol of the prophetic authority under sanction of which the deed was to be wrought. There have been many speculations as to the cause of Gehazi’s failure, some supposing that Elisha had stepped beyond his province in presuming to delegate this power to another; others, that the failure was a designed rebuke to Gehazi; others, that this was a new trial of the Shunammite’s faith. But surely the simplest explanation is also the most probable. Gehazi was sent in good faith, but the deed was not one to be wrought by marc, but by the concurrence of faith and prayer. Elisha’s prayers accompanied his messenger, but the defects in Gehazi’s own spiritual nature proved too serious for the work he had to do. God would not act through such an instrument. Even when Elisha came upon the scene, it was not without difficulty that he accomplished the miracle. His foresight in this was limited, even as in the matter of the child’s death the fact was “hid” from him.
2. Elisha‘s success. The Shunammite had refused to leave Elisha, and now, as they journeyed onward, Gehazi met them, announcing, “The child is not awaked.” Elisha himself now took in hand the task in which Gehazi had failed.
(1) He went into the room where the child was, shut the door “upon them twain,” and prayed. The prophet and the dead are alone together, but God is there too. Elisha attacked the problem from its spiritual side. His first object was to get his own soul into a spiritual frame, and to secure God’s approval of his efforts. He believed, like his master Elijah, in the virtue of “effectual fervent prayer” (Jas 5:16). Such preparations are necessary if we would accomplish the greater miracle of raising the spiritually dead. Prayer attains its highest power when “secret” (Mat 6:6).
(2) Divinely directed in answer to his prayer, Elisha now stretched himself upon the body of the child, placing his mouth on his mouth, his eyes on his eyes, his hands on his hands, etc. (cf. 1Ki 18:21), and a first stage in restoration was accomplished”the flesh of the child waxed warm.” We can give no explanation whatever of the rationale of this procedure, which yet in some way unknown may have made Elisha a co-agent in the work of restoration. If life was not absolutely extincta supposition countenanced by the fact that decomposition does not seem, even at the distance of many hours, to have set in (Bahr)some reason might be seen for it.
(3) Elisha now arose, walked for a time to and fro, perhaps to increase animal heat, more probably in an energetic bracing of mind and spirit to overcome remaining obstacles to the power of faith, then renewed his former position of contact with the child. Life gradually reasserted its power; the child sneezed once, again, seven times; then opened his eyes, and was restored to his parent.
The lessons from this concluding part of the story are:
(1) Prayer conjoined with appropriate action does not fail of its reward.
(2) The duty of perseverance.
(3) Some spiritual tasks are more difficult than others (Mar 9:29).
(4) In the case of the Shunammite, the victory of faith.
(5) The ease with which Christ wrought his miracles as compared with these laborious exertions of Elishaa proof of the superior greatness of his power.J.O.
2Ki 4:38-41
The deadly pottage.
Two other remarkable, though more briefly related, works of Elisha are narrated in the closing verses of this chapter. Both have to do with “the sons of the prophets” at Gilgal; both relate to a time of famine; and one is an Old Testament anticipation of a signal miracle of Christ. The first is the healing of the deadly pottage.
I. THE PROPHETIC COLLEGE. We are transported to Gilgal, and gain a glimpse into the interior of the prophetic school.
1. Religious instruction. Elisha is there, and “the sons of the prophets” are “sitting before him,” receiving his instructions. There is dearth of temporal provision, but none of spiritual. The usual exercises of instruction and devotion go on, as if plenty reigned.
2. Religious fellowship. The famine has not sufficed to break up the little community, but has drawn the members of itas trial should always docloser together. They have a common table. They “dwell together in unity” (Psa 133:1). Elisha, like a good captain, shares the hardships of his army. God’s people are sometimes brought into difficulty enough, but the effect should only be to strengthen the bonds of brotherly love.
3. Religious order. There are orderly arrangements. Elisha is not only preceptor, but director of the temporal affairs of the community. All obey him, as all appeal to him when trouble arises. The invisible Head of the community is Jehovah. On him they rely with confidence, when every other source of help fails.
II. DEATH IN THE POT. The great pot is set on to seethe pottage in, and one goes out to gather herbs to eke out the scanty supply.
1. The poisonous gourd. Attracted by some wild creepers, the messenger gathers there from a lapful of gourds, which he mistakes for gourds of a similar appearance that are edible. The plants he had gathered were in reality poisonous. He brought them home, and they were shred into the pottage. We may learn two lessons.
(1) The danger of being deceived by appearances. Things often are not what they seem. The most plausible errors are those which bear a superficial resemblance to great truths. We need to have our “senses exercised to discern both good and evil” (Heb 5:14). To the true vine there correspond many wild vines; to the gourds that nourish and satisfy, many fair but poisonous imitations.
(2) The best intentions may lead to sad mistakes. The important point to be noticed here is that our intentions, however good, cannot prevent things from acting according to their real nature. The person who gathered the gourds thought them innocuous, but they produced their poisonous effects all the same. “Sincerity’ does not exonerate us from the consequences of our actions; at least it cannot prevent these consequences following. Poisonous principles are as harmful in their influence when promulgated in ignorance, as when diffused with the fullest knowledge of their deadly character. “They knew it not” does not suffice to alter the nature of facts.
2. The timely discovery. The pottage was no sooner tasted than the peculiar flavor and felt effects discovered to those eating it that there was something, amiss. The cry was raised, “O thou man of God, there is death in the pot!”
(1) One poisonous ingredient had destroyed the value of much wholesome food. It did not require that all the elements in the pottage should be unwholesome; it was enough that this one was. Through it the whole mixture was rendered deadly. It is not uncommon to defend a system by pointing to the numerous truths, which it contains. But one vital error blended with these truths may give the whole a fatal quality. The gospel itself may be adulterated with specious lies, which destroy its power for good.
(2) It is well when there is timely discovery of evil. It is better when, as here, those who have made the discovery resolve to partake no more of the poisoned dish. “They could not eat thereof.” But many, in moral things, who know, who at least have been warned, that there is “death in the pot,” go on eating of it. There is death in the intoxicating pot, yet many will not refrain.
III. THE POTTAGE HEALED. Elisha had within himself a monition what to do. He said, “Bring meal.” The meal was brought, and cast into the pottage, and the evil was at once cured. There seems no reason for using the meal except that it was customary to accompany these prophetic miracles with an outward symbolical act; and the meal, as a symbol of what was wholesome and nutritious in food, was as appropriate a medium as any to be used. We get this ideathat the unwholesome is to be displaced by the wholesome. If the bane is to be destroyed, we must use as antidote that which is of opposite character. As a work of God’s power, the miracle was a pledge to the prophets of God’s ability and readiness to help them in every time of need. The simplest means can be made effectual if God blesses it.J.O.
2Ki 4:42-44
The twenty barley loaves.
This miracle foreshadows Christ’s acts of multiplying the loaves (Mat 14:15-21; Mat 15:32-39, etc.).
I. THE GIFT OF LOAVES. In a time of great need in the little society, there came a man from Baal-shalisha, bringing with him twenty barley loaves and a quantity of fresh corn. This welcome gift was:
1. Prompted by a religious motive. It was “bread of the firstfruits.” The religious dues were ordinarily paid to priests and Levites, but in the state of religion in Israel, this good man thought that he kept the spirit of the Law best by bringing his loaves and corn to Elisha and his pupils. The act is proof
(1) of his genuine piety;
(2) of his religious good sense;
(3) of his habitual conscientiousness in discharge of duty.
He did not conceive that “dearth in the land” freed him from the obligation of the firstfruits. Would that every Christian had as high and conscientious a standard in religious giving! We may suppose that the man was further moved in part by a benevolent desire to be of service to Elisha and the prophets. In that case he would be no loser by his kindness.
2. Providentially timed to meet a pressing necessity. Prom the point of view of Elisha and his friends, the visit of the man of Baal-shalisha was a signal interposition of Providence for their relief. Their supplies were exhausted, and they had been praying and hoping for a door of help to be opened to them. Just then this anonymous donor from Baal-shalisha comes in with his bread. It was as direct a case of Divine provision as when the ravens brought bread and flesh to Elijah at the brook Cherith (1Ki 17:6). God’s ways of providing for his people are endless in their variety Many instances are on record of help sent m just as wonderful a way to those in need as this passage exhibits.
II. THE MIRACULOUS INCREASE. Precious as these twenty barley loaves were, they formed, after all, but scant provision for a hundred hungry men. The prophet had, however, warrant from God to convert them into the sufficiency required.
1. “Thus saith the Lord.” “Give unto the people” said Elisha, “that they may eat,” When Gehazi objected that there was not enough for all the company, the prophet repeated his command, adding, “For thus saith the Lord, They shall eat, and shall leave thereof.” A “thus saith the Lord” suffices to overcome all objections. What can it not accomplish? It made the worlds at first; it gave the Israelites manna in the wilderness; it brought water from the rock; it had but a little before multiplied the widow’s oil. If we have this warrant for anything we are told to do, we need not hesitate to attempt it.
2. The people fed. Accordingly, when the bread was served out, it was found to be sufficient for all. It is curiously supposed by some that the miracle was not in the multiplication of the bread, but in causing the portions received to satisfy hunger. The analogy of the other miracles by multiplication, not in the Gospels alone, but in these very histories (1Ki 17:12-16; 2Ki 4:1-7), is against this. We see in the provision made
(1) a blending of providence and miracle. An appreciable quantity of the bread provided was furnished by the man of Baal-shalisha; God made this sufficient by a direct act of power. Another illustration of the variety of the Divine methods. The one thing certain is that those who trust him will be provided for (Psa 34:9, Psa 34:10). We do well to see in it also
(2) an image of the true, God-given, spiritual bread, which God brings to us in our spiritual need, and by which he satisfies our spiritual hunger (Joh 6:26-58).J.O.
Fuente: The Complete Pulpit Commentary
2Ki 4:1. The creditor is come to take unto him my two sons The Jewish law looked upon children as the proper goods of their parents, who had power to sell them for seven years, as their creditors had to compel them to do it, in order to pay their debts. From the Jews this custom was adopted by the Athenians, and from them by the Romans: the Romans, indeed, had the most absolute controul over their children. By the decree of Romulus they could imprison, beat, kill, or sell them for slaves: Numa Pompilius first moderated this severity; and the emperor Dioclesian made a law that no free person should be sold on account of debt. The ancient Athenians had the like jurisdiction over their children; but Solon reformed this cruel custom.
REFLECTIONS.Elisha, wherever he goes, is found dispensing blessings around him.
1. A poor widow makes application to him in her distress: her husband, a prophet whom Elisha knew, a man who feared God, had died in debt, not contracted by his own extravagances, but by unforeseen losses; or he was ruined under the persecution of Jezebel. His cruel creditors now were urgent upon her, and her sons are ready to be seized for bondmen, through her inability to answer their demands, Note; (1.) Unforeseen providences may ruin an honest man, and leave him under debts that he cannot pay; but he who contracts them without a probability of repaying, or by extravagance outlives his income, is as dishonest as he who robs or steals. (2.) When a good man is under providential afflictions, he may humbly expect as providential relief.
2. Elisha, though silver and gold he had not, yet puts her in a method to pay her debts, and maintain her family. He inquires what she has left; and when he finds that she has neither money nor goods of value, but one pot of oil only, that shall be a fountain of relief. He bids her borrow of her neighbours empty vessels, and, to avoid interruption from her creditors, or not to boast of the miracle, shut her door, and, with her son’s assistance, fill every vessel; for the oil should not fail. Without hesitation she complies with the prophet’s injunctions, and the inexhausted stream continued flowing till there were no more vessels remaining. Note; (1.) An honest heart will part with the last utensil, rather than not repay a just debt. (2.) When we are desiring, in faith on the word of promise, to be found in the way of duty, God will take care that we shall not want. (3.) Divine grace, like this fountain of oil, ceases not to flow; till the faithful soul is filled with all the fulness of God.
3. The widow having with joy acquainted the prophet with the success, he directs her to sell this precious store, first satisfy her creditors, and then live on the residue. Note. (1.) Before we pretend to enjoy what Providence bestows, let every just debt be paid; for, with what comfort can we eat the bread of injustice? (2.) Let the poor, the widow, and the fatherless, cast their care on God; for he has promised to care for them. (3.) A little, with God’s blessing, will bring greater contentment, than the affluence of extravagance, and the wages of injustice?
Fuente: Commentary on the Holy Bible by Thomas Coke
FOURTH SECTION
Elishas Prophetical Acts
2Ki 4:1 to 2Ki 8:15
A.Elisha with the widow who was burdened with debt, with the Shunammite, and with the pupils of the prophets during the famine
2Ki 4:1-44
1Now there cried a certain woman of the wives of the sons of the prophets [prophet-disciples] 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. 2And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of [omit pot of] oil 3[for anointing].1 Then he said, Go, borrow thee vessels abroad of all thy neighbors, even empty vessels; borrow not a few. 4And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, arid thou shalt set aside that which is full. 5So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her, and she poured out.2 6And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed. 7Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou3 and thy children of the rest.
8And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that, as oft as he passed by, he turned in thither to eat bread. 9And she said unto her husband, Behold now, I perceive that this is a holy man of God, which passeth by us continually. 10Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick; and it shall be, when he cometh to us, that he shall turn in thither. 11And it fell on a day, that he came thither, and he turned into the chamber and lay there. 12And he said to Gehazi his servant, Call this Shunammite. And when he had called her, 13she stood before him [Gehazi]. And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people. 14And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child [son], and her husband is old. 15And he said, Call her. And when he had called her she stood in the door. 16And he said, About this season, according to the time of life [of the next year], thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto [deceive] thine handmaid. 17And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life [in the following year].
18And when the child was grown, it fell on a day, that he went out to his father to the reapers. 19And he said unto his father, My head, my head! And he said to a lad, Carry him to his mother. 20And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died. 21And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out. 22And she called unto her husband, and said, Send me, I pray thee, one of the young men, and One of the asses, that I may run to the man of God, and come again. 23And he said, Wherefore wilt thou go to him to-day? it is neither new moon, nor sabbath. And she said, It shall be well. 24Then she saddled an ass, and said to her servant. Drive, and go forward; slack not thy riding for me, except I bid thee. 25So she went and came unto the man of God to Mount Carmel. And it came to pass, when the man of God saw her afar off [coming], that he said to Gehazi his servant, Behold, yonder is that Shunammite: 26Run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? And she answered, It is well. 27And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul is vexed within her: and the Lord hath hid it from me, and hath not told me. 28Then she said, Did I desire a son of my Lord? did I not say, Do not deceive me? 29Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child. 30And the mother of the child said, As the Lord liveth, and as thy soul liveth, I will not leave thee. And he arose and followed her. 31And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked. 32And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. 33He went in therefore, and shut the door upon them twain, and prayed unto the Lord. 34And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm. 35Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes. 36And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son. 37Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son and went out.
38And Elisha came again to Gilgal: and there was a dearth in the land; and the sons of the prophets were sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets. 39And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage; for they4 knew them not. 40So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot. And they could not eat thereof. 41But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot.
42And there came a man from Baal-shalisha, and brought the man of God bread of the first-fruits, twenty loaves of barley, and full ears of corn in the husk thereof [garden-corn in a sack].5 And he said, Give unto the people, that they may eat. 43And his servitor said, What, should I set this before a hundred men? He said again, Give the people, that they may eat: for thus saith the Lord, They shall eat, and shall leave thereof.6 44So he set it before them, and they did eat, and left thereof, according to the word of the Lord.
EXEGETICAL AND CRITICAL
2Ki 4:1. A certain woman of the, &c. It is clear from the passage, 2Ki 4:1-7, that the sons of the prophets were not exclusively young men, but were also often fathers of families, and so did not lead a cloister life. Perhaps there was an arrangement for a temporary life in common, or a person might join himself more or less closely to one of the principal communities of the prophets. According to Josephus and the rabbis, the woman was the widow of Obadiah (1Ki 18:3 sq.), who, they think, had exhausted his fortune in the provision for persecuted prophets, and so had fallen into debt. This singular legend rests upon no foundation other than the fact that the woman says that her husband feared the Lord. which is also stated in respect to Obadiah. By these words she does not mean to say that the fear of the Lord had in any way been the cause of his falling into poverty, but that he had not contracted debts through folly. What the creditor demanded in this case, he was justified in demanding according to the Law, cf. Lev 25:39; Mat 18:26 (Michaelis, Mos. Recht, iii. 148). From the forms of the suffix , 2Ki 4:2-3; 2Ki 4:7, and the form for 2Ki 4:16; 2Ki 4:23, which have been designated as Syriacisms, we cannot infer that a later author here interpolated a fragment of his own composition, as was shown by Keil in his edition of 1845. The ordinary translation of by pot of oil is not established by the necessary proofs; means unctio, not ointment-jar (Gesenius), so that the phrase means, word for word, oil for anointing; Bttcher: quantum ad unctionem sufficit. Anointing with oil is an essential part of bathing among Orientals, 2Sa 12:20 (cf. Winer, R.-W.-B., ii. s. 357 sq.). She was entirely destitute of the oil which was essential for the preparation of foodshe had only oil for anointing. Vulg. nisi parum olei quo ungar. The locking of the door had no other object than to keep aloof every interruption from without. The action in question was not an ordinary, simply external, operation, but an act which was to be performed by the command of the Man of God, and with the heart directed towards God, that is, in faith, so that it was to be completed, not in the noise and distraction of every-day life, but in quietness and solitude.
2Ki 4:6. And the oil stayed, i.e., it did not cease to flow until all the vessels which were on hand were full.
2Ki 4:7. Of the rest. Josephus: . The woman would not make use of that which had come into her hands by the interference of the prophet, without asking directions from him. She does not regard it as her own unconditioned possession, but she leaves it to the prophet to decide in regard to the use to be made of it. He directs her, before all else, to discharge her debt, and then to make use of whatever may remain for their sustenance; he desires no pay or reward for himself.
2Ki 4:8. And it fell on a day, &c. The word causes the presumption that the narrative in its first division (2Ki 4:8-17), follows the preceding chronologically, and it is not placed after it simply because it treats of a rich woman, in contrast with a poor one. From the 23d ver. compared with the 9th, we see that Elisha often betook himself from Samaria (2Ki 2:25), to Carmel. As Gilgal, Bethel, and Jericho, where the schools of the prophets were (chap. 2), were south of Samaria, we may suppose that Carmel, which lay in the middle of the northern part of the kingdom, was the place where the faithful worshippers of Jehovah, and the attached followers of Elijah and Elisha, who lived in the north, came together from time to time, and were strengthened in their faith, and instructed by the prophet, as is presupposed in 2Ki 4:23. The city of Shunem [see Robinson, ii. 325] was situated in the tribe of Issachar, on the slope of the so-called Little Hermon, so that it was not much farther from Samaria than Carmel, not, however, upon the road from Gilgal thitherward (Winer), for Shunem lay to the northeast of Samaria, and Gilgal to the southwest. Elisha had to go across the plain of Jezreel in order to come to Shunem, and then go on from there to Carmel.
2Ki 4:9. And she said unto her husband, &c. Many a one may have been called or called himself Man of God, and Prophet, at that time, who was not such in reality By the epithet holy, the woman designates Elisha as a real and not a merely so-called Man of God. We have to understand by a chamber built upon the flat roof of the house, with walls which would be a protection against every attack of the weathernot a lean-to or addition on the side of the house (Thenius). In such a room Elisha would be protected from every interruption, such as it was hardly possible to avoid entirely in the house, and there he might pass his time in quietness (cf. 1Ki 17:19).
2Ki 4:12. He said to Gehazi, &c. With regard to the origin and native place of Gehazi, who is here mentioned for the first time, we have no information whatever, neither do we know when or why Elisha chose him for his servant.She stood before him, i.e., before Gehazi, not before Elisha, as Thenius, among others, thinks, and he then assumes that, although she stood before him, Elisha spoke the words, 2Ki 4:13, to her through Gehazi, because he would not communicate directly with her, lest he should compromise his dignity. However, he does this immediately afterwards (2Ki 4:16). Moreover, there is no instance at all of a prophet speaking to a person who stood before him through a third person. 2Ki 4:13 is to be taken as a kind of parenthesis, in which the omission of that which Elisha said to Gehazi, when he told him to call the Shunammite, is filled up: at the beginning of the verse is pluperfect. Elisha wished to make some return to his hostess, who had received him with Gehazi and entertained him so often, but he did not know what would be acceptable to her, a wealthy woman. In order to learn this, he does not address himself directly to her, but directs his servant to ask the necessary questions, that she may express herself with less embarrassment and less reserve. The question: Wouldst thou be spoken for to the king or to the captain of the host? presupposes that Elisha at that time stood in favor and respect at court, yet we cannot conclude from this with certainty that by king in this place is meant Jehu, whom Elisha caused to be anointed (Ewald). The commander of the army is named in connection with the king as the most powerful and most influential man, and not because he might make demands in the way of oppressive requisitions (Thenius). In the answer of the woman, the words: Among mine own people, are put first for the sake of the contrast: At the court, among the high and great of the land, I have nothing to ask for or to desire. In: I dwell, there lies, at the same time, a notion of a sure, undisturbed and contented life (1Ki 4:25; Psa 15:1; Psa 61:4 [Hebrews 5]; Pro 2:21). Perhaps she wished to show, at the same time, that she had not entertained the prophet for the sake of the return, but for his own sake, and for the sake of God. When now Gehazi communicates this answer to his master, the latter feels all the more bound to do something for her, and he says to Gehazi (2Ki 4:14): Hast thou then not observed in the interview, what other thing would be welcome to her? Dost thou not thyself know of anything? Gehazi answers: I could indeed conjecture something which would be her souls desire, but neither we nor any other mortals could do that for her: She hath no child [son]. To be barren was regarded as a disgrace (1Sa 1:11; Luk 1:25). Elisha now summons her to himself (2Ki 4:15); she comes, but does not go into the room. Out of modesty and respect she only goes to the door. To the announcement of the prophet (2Ki 4:16), which reminds one of Gen 18:10; Gen 18:14, the woman replies, surprised and humble, with the words: Do not lie unto [deceive] thine handmaid! i.e., do not excite deceitful and vain hopes in me. [If it were not for the Call her in the 15th verse, one would think of the course of the details somewhat thus: She is calledElisha gives to Gehazi the directions in 2Ki 4:13, which he carries out in an interview with her, upon which she replies, 2Ki 4:13 at the end. While she is standing by, perhaps before the door, the conference in 2Ki 4:14 takes place, when the prophet addresses her himself. The second direction to summon her, however, breaks up the consistency of this theory. The reason suggested above by Bhr, why Elisha commissions Gehazi to speak to her, is a good one; and the hypothesis which is simplest and most satisfactory is to suppose that he carried out this commission, and that he received the reply at the end of 2Ki 4:13. This he reports to Elisha, and they hold the conference in 2Ki 4:14. The only reason Elisha has for communicating with her through, Gehazi is now removed, and he summons her to himself and addresses her directly.W. G. S.]
2Ki 4:18. And when the child was grown, &c. The illness of which the boy complained, 2Ki 4:19, was probably a sun-stroke, which befell him as he was in the open field, at the hottest season of the year, among the reapers (cf. Jdt 8:2-3; Psa 121:6). The mother carried the body into the upper chamber and shut the door upon it, hardly with the sole object that nothing should happen to the corpse in the meantime (Thenius), for she might have provided against that in other ways; on the contrary, she meant to keep the death of the child secret for a while. For this reason she did not make it known to her husband or to Gehazi (2Ki 4:23; 2Ki 4:26). Evidently she had the secret hope that the man of God, who had promised her a son in the name of Jehovah, and had not deceived her, could help her to recover him. In that she carries the child to the prophets chamber and lays him upon his bed, she already entrusts him in some degree to him, whom she prepares to bring to the spot without delay. This last she would not have done, however, if she had been given over to the belief, which was so widespread in ancient times, that articles which had been touched or used by thaumaturgi, possessed miraculous efficacy in themselves (Winer). She will not undertake the journey without the knowledge of her husband; the cause of it, however, she does not state to him, but answers to his questions only: . She also limits her reply to Gehazi to the same short word (2Ki 4:26), although in that case it is commonly interpreted somewhat differently. In the 23d verse it is said to mean: pax tibi esto, i.e., vale! or, do not be alarmed! or, let me have my will! In 2Ki 4:26, on the contrary, it is declared to be a simple affirmative reply to the question: Yes, it is well! It is impossible, however, that the same word, in the mouth of the same person, in two instances which follow each other directly, should have two different significations, and, what is more, it would contain an untruth in 2Ki 4:26, if it were thus understood. Clericus remarks correctly that it stands like the Latin recte! (cf. the German: gut!) when one does not wish to give a definite reply to a question, and yet wishes to pacify the inquirer (Keil). It follows from the remark of the man in 2Ki 4:23, that religious assemblies were held on the new moons and sabbaths, although the Law only speaks of a sacrifice on those days (Num 28:9; Num 28:11), and that, for want of legal priests and levites, they collected around men of God, i.e., prophets, to hear the divine word.
2Ki 4:25. So she went and came unto, &c. On see 2Ki 2:7; 2Ki 2:15. Elisha showed, by sending his servant to meet her and to salute her, how highly he esteemed this woman. To the salutation of Gehazi she returns only the short, indefinite answer: Well! in order not to be detained by further explanations (Keil). She hastens to the prophet himself, and when she comes near to him, overcome by the grief which she had repressed until then, she clasps his feet, certainly not in silence, or without speaking a word, but begging for his assistance. In her conduct in clasping his feet, Gehazi sees, not so much something annoying to his master (Kster), as rather an offence against his dignity (Joh 4:27); he, therefore, seeks to prevent it, but Elisha rebukes him. The words, 2Ki 4:27 : Let her alone, for hath not told me, do not mean, We must first hear what she has to lament over (Kster); they rather presuppose that she had declared the cause of her grief and of her prayer for help when she first embraced his feet. The words: The Lord hath hid it from me, contain the explanation and excuse for his not having come to Shunem to prevent the death of the child. [It is a better explanation, that the mother, in excess of grief, says nothing at first, and that Elisha commands Gehazi to allow her to collect herself and tell the trouble, which he as yet is ignorant of. The idea that the prophet ordinarily would know of an impending calamity and hasten to prevent it, is objectionable on many accounts. We must rather compare places like 2Sa 7:3 sq., which show the fallibility of the prophetic knowledge and judgment. See notes on 2Ki 4:29.W. G. S.] The stricken mother then repeats to the prophet his own promise (2Ki 4:16), meaning to say thereby, at the same time: I did not complain of my childlessness and did not demand a son; now, however, I am more unhappy than before, for it is better never to have a child than to have one and lose it.
2Ki 4:29. Then he said to Gehazi, &c. The grief and the lamentation of the woman moved the compassionate heart of the prophet so much, that he desired to bring her relief as soon as possible. He therefore commanded his servant to make himself ready for a journey (Luk 12:35; Act 12:8; Jer 1:17), and said: Take my staff in thine hand, and go thy way: and lay my staff upon the face of the child. The staff of the prophet is not, of course, his travelling staff, but, like the staff (sceptre) of a king, the badge of the prophetical gift which he had received from God, i.e., of might and strength. Moses, the prototype of all prophets, was instituted into his office as leader of the people of Jehovah with these words: And thou shalt take this rod in thine hand, wherewith thou shalt do signs (Exo 4:17). Moses himself therefore calls it: The rod of God in mine hand (Exo 17:5; Exo 17:9), or: The rod from before the Lord (Num 20:8-9), cf. notes on 2Ki 2:8. Elisha, in that he gives his prophets staff into the hand of Gehazi, commissions him to execute a prophetical act in his stead; by means of the divine power, of which the staff was the symbol, he is to awaken the child out of the death-sleep. He is to lay it upon the face of the child, because death had fallen upon him through the head (2Ki 4:19), and because life shows itself first of all in the face. The question why Elisha gave such a commission to his servant at all, is answered by the intervening clause in 2Ki 4:29 : If thou meet any man salute him not, &c. These words are often understood to mean that Gehazi is to guard himself from all distraction, fix his thoughts only upon God and the commission which had been entrusted to him, and sink his soul in prayer. This sense, however, cannot by any means be established; and why should the prophet, if he wished to say this, not have expressed it distinctly, and not in a roundabout way? To refrain from saluting is by no means the same thing as to lose ones self in prayer. It is well known that salutations are far more ceremonious in the Orient than with us, and that, e.g., inferiors always remain standing until persons of higher rank pass by (cf. Luk 10:4, and Lightfoot on the passage; Winer, R.-W.-B., i. s. 501), whereby delay was often occasioned. Elisha commands his servant, in the first place, to start without delay, and then not to tarry at all by the way. This command to hasten can scarcely have had any other ground than that he hoped, in spite of the declaration of the woman, that life had not yet entirely left the child, and that utter decease might yet be prevented by swift interference. Because he did not believe that he himself with the Shunammite could accomplish the whole journey (six hours) so quickly as appeared necessary, he despatched his servant, or at least sent him on before, and gave him his prophets staff, not in the belief that the staff, as such, had any magical miraculous power, but on the assumption that, in such an urgent case, he might commit the prophetical gift, of which the staff was the insigne and symbol, to his servant, and so make him his representative. In this, however, he was mistaken, however good his intention was. Peter Martyr remarks: Videtur Elisus non recte fecisse, qui facultatem edendi miracula alteri delegare voluit, quod ipsi non est datum. A similar case, where a prophet falls into error, is found 2Sa 7:3 sq. The importunity of the woman, that Elisha himself should come (2Ki 4:30), proceeded from the conviction that the boy was already completely dead, and that now not Gehazi, but only the prophet himself, who had promised her the son, could help. To this deep confidence he responds. Every other acceptation of the passage is entangled in great difficulties. Almost all the expositors proceed from the assumption that Elisha knew very well that Gehazi could not accomplish any miracle, although he had his staff in his hand. They state variously the reason why he, nevertheless, gave him this commission. According to Kster, Elisha wished to show himself as the only miracle-worker, and magnify his own importance. According to Keil, he did it in order to show to the Shunammite and her connections, and to Gehazi himself, that the power to perform miracles did not appertain, in any magical way, to himself or to his staff, but rather that miracles, as works of divine omnipotence, could only be executed by faith and prayer. According to Krummacher, Elisha acted thus in a pedagogical intention, in order to prepare shame and confusion for the vain and pert youth, who would gladly have thrown about himself the grandeur and glory of his master. In every one of these interpretations, however, the prophet appears in a very ambiguous light, for he would have given, according to any one of them, a formal commission, in regard to which he knew beforehand that it could not be executed. The sending of Gehazi, and the entrusting to him of the prophets staff, took place, in that case, only for appearances; nay, he would have deceived not only his servant, but also the mother who was so burdened by sorrow, and who already felt herself deceived (2Ki 4:28); and this time he would have done it knowingly and intentionally, an hypothesis which is not consistent, under any circumstances, with a sincere and ingenuous character, and especially is unworthy of a holy Man of God (2Ki 4:9). Such a deception would be the less to be forgiven, because the command of the greatest possible haste is added. In fact, this last command is not consistent with any one of the proposed interpretations; it would be, at the very least, utterly superfluous and objectless. As for Keils view in particular, we cannot see why the prophet should have intended to give a general instruction in regard to the performance of miracles, just on this special occasion, where haste was of such great importance.
2Ki 4:31. And Gehazi passed on before them, &c. In order to explain why Gehazi could not awake the boy, the rabbis assert that he was disobedient to the command not to salute any one by the way, bat to make all the haste possible. This is contradicted decidedly by the fact that, before Elisha arrived with the mother of the boy at Shunem, Gehazi had already discharged his commission, although in vain, and was on the way back again when he met the prophet. He must, therefore, have made great haste. Theodoret supposes another reason, viz., that Elisha knew that Gehazi was , so that he would boast of his commission to those whom he met by the way: . This acceptation has been the general one. Krummacher stated it in the strongest terms. He knows exactly how Gehazi conducted himself in his vanity: What a ceremonious mien the silly youth puts on, with what pompous gravity he strides into the house of death, &c. Others think that he could not accomplish the work because the mother of the child had not given him her confidence (Seb. Smith), or because the faith which is necessary to such a work was wanting in him (Grotius). All these attempts, however, which find the cause of Gehazis want of success in any blamable conduct of his, are contradicted by the utter silence of the text. Even though Gehazi, at a later time, showed himself fond of money (2Ki 5:20 sq.), yet it does not follow that he was fond of honor. In the other case he was severely punished; here, however, where the life of an only son is at stake, the grave transgression which is attributed to him is not rebuked with a single word of reproof or warning, wherefore we must conclude that he did not deserve any correction, but had executed everything which was entrusted to him, as the text distinctly narrates. That he was not able, in spite of this, to awake the boy, was not his fault, inasmuch as Elisha, although he had given him, it is true, the external symbol of his prophetical might and power (the , spirit of Jehovah), yet had not considered that this might and power was a special gift of God, which he might not freely delegate according to his own willwhich he therefore could not communicate or transfer to his servant without further consideration. Starke justly remarks that Elisha gave this command (2Ki 4:29) from some overhaste, without having a divine incentive to it.
2Ki 4:32. And when Elisha was come into the house, &c. The want of success of Gehazis commission spurred on the prophet all the more to do what he could in order to restore the boy to life. In the main he proceeds, as his father and master Elijah had once done (see 1 Kings 17, Exeg. on 2Ki 4:20 sq. and Hist. 6). He calls upon Jehovah and stretches himself upon the body of the boy. This latter gesture is described more in detail here (2Ki 4:34) than in the other passage: on the contrary, the words of the prayer are given there, which are wanting here. Whereas Elijah there stretched himself three times upon the boy (2Ki 4:21), Elisha does so only twice, but walks up and down in the house in the meantime. The conclusion has often been drawn, as it has been last of all by Keil, that the difference in the events consisted in this, that in the case of Elijah, the child, at his prayer, straightway came to life again, while in the case of Elisha, on the other hand, the resuscitation took place by degrees, from which we may perceive that Elisha did not possess a double measure of the spirit of Elijah. This notion does not, however, seem to us to be completely justified by the text. Why should Elisha, upon whom the spirit of Elijah rested (2Ki 2:15), and of whom more miracles are narrated to us than of Elijah, have been able to perform only gradually and by stages what Elijah accomplished at once? That Elisha, after the first attempt at resuscitation, walked up and down in the house (2Ki 4:35), did not take place certainly, quia illa corporis incubatione nimium laboravit (Peter Martyr), or: ut ambulando excitaret majorem calorem, quem puero communicaret (Cornel. a Lapide, Seb. Smith); it was probably an involuntary result of the great emotion with which he looked and waited for the fulfilment of his prayer. After he had stretched himself once more, with prayer, upon the child, the latter gave signs, by repeated sneezing, of a restored respiration, and then opened his eyes. Headache was the beginning of his illness, and this is wont to be relieved by sneezing, as Pliny writes (Hist. Nat. xviii. 6), Sternutamenta capitis gravedinem emendant (Dereser).
2Ki 4:38. And Elisha came again to Gilgal, &c. Not directly after the act at Shunem, but once, at some other time. The two following narratives are not chronologically connected with the preceding.In regard to Gilgal, see notes on chap. 2. ss does not mean they lived before him (Luther, Vulgata), but they sat before him, as pupils before a teacher (cf. the passage from the Talmud in Schttgen on Act 22:3). Similarly 2Ki 6:1. We have not, therefore, to understand a residence together under Elishas superintendence, but a coming together and sitting down before him, in order to hear his word (cf. Eze 8:1; Eze 14:1; Eze 33:31; Zec 3:8)., 2Ki 4:39, has the general signification which the Chaldee gives: i.e., green herbs, which may be cooked and eaten; What we call greens. The particular kind which the seeker found follows with the expression , according to the Vulgata, quasi vitis sylvestris, wild vines like grapevines, not wild grapevines. The are wild cucumbers or gourds (cucumeres agrestes, or, asinini), also called bursting-cucumbers. They have the form of an egg, and a bitter taste. When they are ripe they burst in pieces if pressed on the stem, whence their name ( fidit, rupit). When eaten they cause colic and violent purging. The young man took these wild gourds for ordinary ones, which were very much prized as food (Num 11:5). The Sept. and Vulg. translate by colocynth. Keil also prefers this, because this fruit does not burst when touched, and so could be easily carried home in the garment and cut up; but the root is too distinctly in favor of the bursting-gourd, which did not burst in this instance simply because the specimens collected were not entirely ripe (cf. Winer, R.-W.-B., i. s. 441 sq.). However, the cucumis colocynthi L., or the poisonous colocynth, also has a remarkably bitter tastea vine which creeps upon the earth, and has light green leaves (cf. I. c., s. 427).
2Ki 4:40. There is death in the pot, i.e., there is something in the pot which causes death. As well on account of the bitter taste (the Persians call wild gourds the gall of the earth) as on account of the effect, which followed swiftly upon the eating, they considered the food poisonous and fatal. Bitterness and death were cognate ideas among the Hebrews (Ecc 7:26; Sir 41:1). In 2Ki 4:41 the before is not superfluous, but is in the use which denotes the connection of thought (Ewald, Lehrbuch, 348, a). The meal which Elisha cast into the pot, has just the same significance as the salt which he threw into the unhealthy fountain at Jericho (2Ki 2:20). The meal, as the natural and healthy means of nourishment, was the symbol of which he made use in order to give to the sons of the prophets the assurance that the injurious property had been taken from the food by him (Keil, 1845).
42. And there came a man from Baal-shalisha, i.e., some place in the district of Shalisha (1Sa 9:4), no doubt the same one which Jerome and Eusebius call Beth-shalisha, fifteen miles north of Diospolis (Lydda), quite near to Gilgal (2Ki 2:1), where we have to think of the prophet as being at this time. According to the Law, all first-fruits of grain were to be offered to Jehovah, who relinquished them to his servants, priests and levites (Num 18:13; Deu 18:4). Since now there were no more legitimate priests and levites in the kingdom of Israel (1Ki 12:31), this man, who was a faithful worshipper of Jehovah, brought his first-fruits to the Man of God, the head of the prophets. (Lev 23:14), or, in the fuller form, (Lev 2:14), is spica recens tenera, qu tosta super ignem comedi solent (Mnster), fresh wheat or barley grits (Keil). According to Hess, a hundred sons of the prophets visited Elisha in a company, and he had nothing more to set before them than what the man had brought him from Shalisha; but this can hardly be correct.
2Ki 4:43. Give the people that they may eat. As the servant, upon the first command (2Ki 4:42), expressed some misgivings, Elisha repeated the order with a statement of the reason: For thus saith the Lord, i.e., He has revealed it to me, and He will have it so, therefore, abandon thy misgivings and do as I bid thee. From the words: They shall eat and shall leave thereof, we must not infer a miraculous increase of the food. That the bread was not exhausted under Gehazis handsthat each one received as much as he desired, and that, when no one desired any more, then there lay still abundance of bread upon the table, to the astonishment of Gehazi (Krummacher); of all that, there is not a syllable in the text. The miraculous part of it consists rather in the fact that, by means of the divine blessing, the hundred men were satisfied with the little which each received at the distribution, and even had some to spare.
HISTORICAL AND ETHICAL
1. That which is narrated of Elisha in the preceding and in the next following chapters, as far as 2Ki 8:15, is not a consecutive and connected description of his life, but a simple collection of the principal acts, by which he vindicated his position as Man of God and prophet, in different relations, as well private as public, throughout his long career. According to Keil, all these acts belong to the reign of Jehoram, King of Israel; but Jehoram reigned only twelve years (2Ki 3:1), and Elisha did not die until some time during the reign of Joash (2Ki 13:14), so that he lived after Jehorams death at least forty-five years, viz., twenty-eight under Jehu (2Ki 10:36), and seventeen under Jehoahaz (2Ki 13:1). Moreover, the name of Jehoram does not occur in any of the narratives from chap. 4 to 2Ki 8:15. The King of Israel is mentioned indefinitely, without his name (2Ki 4:13; 2Ki 5:5-8; 2Ki 6:9; 2Ki 6:11-12; 2Ki 6:21; 2Ki 6:26 sq.; 2Ki 7:6; 2Ki 7:9 sq.; 2Ki 8:3). Why Elisha should have performed all his miraculous works under Jehoram, and not have performed any others during the succeeding forty-five years, we cannot see; on the contrary, it is quite incredible. If all the prophetical acts are collected on the same principle mentioned above [namely, to collect loosely those acts which served as the credentials of his prophetical calling], the chronological order has, of course, to be given up, and acts have to be inserted here which occurred at a much later time. It is also acknowledged that the separate acts are narrated in a connection, which, as Keil admits, follows the relation of their subject-matter to the preceding or following, and not the sequence of time at which they took place. It is a striking face that the acts which affect private persons, especially the sons of the prophets, come first, and then that those which affect the political fortunes of the people follow. Whether all the incidents which presuppose that Elisha stands in high favor with the king, are to be assigned to the time of Jehu, as Ewald thinks, is a question which cannot be definitely answered in the affirmative; certainly what is narrated 2Ki 3:17-25, did not remain without influence upon Jehoram, and upon Elishas relation to him; and it is generally true that the relation of the kings to the prophets was not so hostile after the death of Ahab. Ewald further adopts the opinion that the collection of incidents is arrayed according to the round and significant number twelve; he reaches this number, however, only by adding to the acts recorded in chap. 4 and following chapters, the two in 2Ki 2:19-25, although they are separated by the third chapter, while, on the other hand, he leaves out the first of all, 2Ki 2:14, and the very important one, 2Ki 3:16 sq., which stands between those which are counted, because these, he thinks, come from a different source. The theory that these narratives were recorded in a special work, before they were incorporated into our present Book of Kings, is more probable. The collection into an unbroken line has, no doubt, contributed much to the assertion which has been made by many parties that, in the life of Elisha, the sacred documents (2 Kings 2-13) present us with a far greater multiplication of miracles, than in the life of his predecessor, Elijah (Kurz in Herzogs Real-Encyc. iii. s. 766; cf. Winer, R.-W.-B. i. s. 321). If we consider, however, that the collected prophetical acts belong not to the brief reign of Jehoram alone, but are spread over the entire time of Elishas public career under four kings, that is to say, over a period of fifty-five or fifty-seven years, then the appearance of multiplication of miracles falls away; all the more as the time of Elijahs activity was much shorter. The number of miracles recorded as having been performed by Elijah, when accurately estimated, was not much less, and relatively was even greater. (On the multiplication of the miraculous see 1 Kings 17 Prelim. Rem. a.) Finally, we must remember that the acts of Elisha, which are collected in this passage, were accomplished through the or Spirit of Jehovah, and are prophetical; that they are, therefore, not merely pieces of display of a great thaumaturge, but signs, which serve to make known and to glorify the one living God, the God of Israel, and on this account have a more or less ideal significance. They are doctrines, presented in and by acts, i.e., symbolical representations of religious truths. To show this in detail is our task in what follows.
2. The first narrative in this chapter (2Ki 4:1-7) is meant to show how Elisha helps a widow and her children out of debt and distress. The miraculous increase of the oil, in itself, is not the core and object of the prophets act (as the common acceptation is), but only the means to an end; relief from distress is the main point, and thereby the act becomes a prophetical one. This first narrative, now, together with the one immediately following (2Ki 4:8-37), is ordinarily designated particularly as having an extraordinary resemblance to the one, 1Ki 17:7-16 (Winer, l. c.; Knobel, Der Prophet. ii. s. 96), and as one whose similarity causes it to appear as a merely slightly modified copy of the other (Kurz, l. c.). On a more careful comparison, however, the resemblance is seen to be limited to the one general point, that here, as there, help is given to a widow and her children by the prophet, in their need and distress; all the rest is utterly different. In the former case it is a foreigner, a woman who lives in heathen territory (Luk 4:26), to whom the prophet is directed, and who is to nourish him; in the latter, it is the wife of one of the sons of the prophets who seeks the prophet, and calls upon him for aid. There it was a question of subsistence in time of scarcity, here, of the deliverance of two children from the slavery which threatened them. There the two indispensable means of sustenance, meal and oil, never fail, although they are consumed; here, once for all, the oil sufficient for anointing is increased and then sold to pay the debt. The fact that Elijah and Elisha both help and relieve a widow and her children has its ground in the character and calling of the two men as Men of God, as they are designated both here and there (2Ki 4:7, and 1Ki 17:18). It is a well-known feature of the Old Testament Law, one which is distinctly prominent, that it often and urgently commands to succor the widows and the fatherless and to care for them (Exo 22:22-24; Deu 14:29; Deu 24:17; Deu 24:19; Deu 26:12; Deu 27:19). They are mentioned as representatives of the forsaken, the oppressed, and the necessitous as a class (Isa 10:2; Jer 7:6; Jer 22:3; Zec 7:10; Mal 3:5; Bar 6:37). It is especially emphasized and praised in Jehovah that he is the father and judge (i.e., protector of the rights) of the widows and the fatherless (Deu 10:18; Psa 68:5; Psa 146:9; Isa 9:17; Sir 35:17 sq.). Neglect and contempt of them are counted among the heaviest offences (Psa 94:6; Job 22:9; Eze 22:7😉 just as on the other hand compassion and care for them is a sign of the true fear of God and of true piety (Job 29:12; Job 31:16; Tob 1:7; Jam 1:27). So, then, if anything is essential to the idea of a Man of God, this is, that he shall be a counsellor and helper of the widows and orphans, and shall show himself such by his actions. Elijah and Elisha were, in the fullest sense of the word, Men of God, whom Jehovah had armed with His Spirit for extraordinary and marvellous works. It would be remarkable, therefore, if, among the acts of the two genuine prophets of action (cf. above, Prelim. Rem. after 1 Kings 17 a), there were none by which they showed themselves to be counsellors and helpers of widows and orphans, and none by which they testified that the living God, the God of Israel, before whom they stood (1Ki 17:1; 2Ki 3:14), was a father and judge of the widows and fatherless. Without this, an essential point in the prophetical calling of each would be wanting. The prophet, in the case of both widows, takes up and uses naturally and significantly the last and most necessary thing which there was in the house, and thereby directs attention all the more distinctly to Him who out of little can make much, and out of small can make great. The naturalistic interpreters of miracles suppose that an advantageous retail transaction in oil took place here, or that there was an increase of the oil by the intermixture of other substances, for instance, of potash! (Winer, R.-W.-B. i. s. 322. Cf. Knobel, Der Prophet. ii. s. 96.) These insipid absurdities do not deserve refutation.
3. The second narrative (2Ki 4:8-37), which, as has been said already, many modern expositors have considered startlingly like to the one in 1Ki 17:17-24, likewise appears, upon closer examination, to be utterly different from it. The entire situation is different. In the first place, we must observe that the narrative is divided into two parts, the first of which (2Ki 4:8-17) forms a complete whole in itself. It narrates the reception which the prophet met with at the house of the Shunammite woman on his journey to Carmel, what he promised her, and how this promise was fulfilled. The narrative might cease there. The second part narrates what occurred afterwards, after a number of years, namely, that the promised son fell victim to an illness and was restored to life by the prophet. The fact of the resuscitation, therefore, has the fact of the promise for its premise, and rests upon it. The Shunammite appeals (2Ki 4:28) to the promise of the prophet, 2Ki 4:16, and founds her prayer upon it. He then also does all in his power to preserve the son of promise to his mother, in order that the promise may remain truth and not become deceit. The second fact, therefore, stands in an inseparable connection with the first. In the case of the son of the widow of Zarephath, this is all wanting. He was no son of promise, and there is no question there of anything but a restoration to life. Then, as for the act itself, it takes place there directly through Elijah himself, whereas Elisha here commits it in the first place to his servant. For the entire interlude, 2Ki 4:29-31, which is narrated so circumstantially, and is so worthy of attention, the parallel is entirely wanting. The similarity, then, which is asserted to exist, is limited to the method of resuscitation referred to in 2Ki 4:34 (cf. 1Ki 17:21), and even this is not altogether the same. That Elisha followed a similar method was a consequence, in the first place, of the nature of the casehe breathed life once more into him from whom life had departed (see above, 1 Kings 17 Hist. 6)and furthermore, it was almost a matter of course for him that he should imitate the example of his great master in a similar case. It is impossible, therefore, to conclude from this circumstance alone that the entire narrative is simply imitated. Ewald, who adopts the opinion that the passages about Elijah, 1Ki 17:19; 2Ki 2:1-18 were written later than those about Elisha (in which case the contrary would rather be true, that 1Ki 17:17 sq. was imitated from this narrative), asserts, on the other hand: The description, 2Ki 4:14-17, is clearly borrowed from Gen 18:9-14; but in the latter place, also, the connection and the entire situation are utterly different, and that which they have in common amounts only to this, that there, as here, the birth of a son is foretold. This takes place, however, also in Jdg 13:3; 1Sa 1:17; Isa 7:14; Mat 1:23; Luk 1:13; Luk 1:31. What would become of history, especially of Biblical history, if every incident which resembles another more or less should be considered an imitation of it, and therefore unhistorical? If any story is free from the appearance of being manufactured, and has unmistakable signs of historical truth, then this one is such, with its numerous details and peculiar characteristic features.
4. The religious point of the narrative, and there is scarcely a story in the Old Testament which has a more beautiful one, is utterly lost when we seek it in the resuscitation of the boy by the prophet. We have before us here the total of a continuous, complete, and finished story, which is narrated with unusual care and explicitness down to the details, and not simply the record of a single prophetical act, as in the first and third narratives. The course and conclusion of the whole are indeed conditioned upon the miraculous act of the prophet, yet in fact it is rather a history of the Shunammite than an event in the life of Elisha. The object and significance of the story are not, therefore, to be sought in any single feature of the narrative, as if all the rest were merely incidental; it is rather the whole which here comes into account. Three principal points in it come out into especial prominence: A son is given to a pious, God-fearing woman, who had received the prophet at her house, and thereby a blessing and fortune falls to her lot, which she had no longer dared to hope for; soon, however, a great trial intervenes; she is to lose her only son, she holds firmly to the word of promise, however, and sustains the trial; the son is given back to her again by the prophet, and now for the first time she experiences aright that the word of the Lord is true, and that He crowns at last with grace and compassion those who hope and hold fast their faith in Him. This development of the history presents the course by which, as a general rule, God is wont to lead his children. Thus it was with Abraham, the father and prototype of all the faithful in Israel (Genesis 17, 22; Heb 11:17 sq.), thus also with Job (Job 1:2-22), and thus also with many other pious men of the old covenant down to Him who was the beginning and end of faith (Heb 5:5-9; Heb 12:2). This story, therefore, is a practical enunciation of the truth which extends throughout the entire Scriptures, and is a fundamental law of the divine economy of salvation: the Lord hath set apart him that is godly for himself (Psa 4:3). It is He who killeth and maketh alive, that bringeth down to the grave and bringeth up (1Sa 2:6). They who please God are preserved through the fire of adversity (Sir 2:5). All the paths of the Lord are mercy and truth unto such as keep His covenant and His testimonies (Psa 25:10). The glory of God is the end and aim of the entire story, and the work of the prophet serves, here as ever, only to reach this end.
5. The resuscitation of the boy must remain under all circumstances, however we may conceive of it, extraordinary, marvellous, produced by the Spirit () of Jehovah. Starke, following Clericus, says: The spirit of natural life was not warmed into life by the warmth of the prophet, but by an extraordinary power and energy of God; and the touch of the prophet, in itself, was as little able to bring back warmth and life as the touch of the staff. No one will adopt now-a-days the marvellous explanations which Knobel (Der Prophet. ii. s. 96) proposes: The prophet gave a powder to the boy and thus removed the headache; or, the child had perhaps eaten of some poisonous plant, and the prophet relieved him of the poison by an emetic. The opinion also, which is advanced here, on account of 2Ki 4:34, still more confidently, even, than on 1Ki 17:20, that the boy was restored to life by the application of animal magnetism, and that Gehazi was not able to accomplish this on account of the antipathy between him and the mother (Ennemoser and Passavant), must be decidedly contradicted. The prophets of the Old Testament were no mesmerizers, but servants of Jehovan, who stood before Him, and whose business it was to bear witness of Him in word and deed. All the great and marvellous works which they performed were a result of earnest prayer, and followed upon their most hearty petitions (see above, 1 Kings 17 Hist. 6). We are not willing, therefore, to adopt, with Von Gerlach, the opinion that a genuine life-energy was imparted to the boy from the body of Elisha, which was filled with the Spirit of God, for the Spirit of God wrought through the prophets; but that it filled their bodies is an idea foreign to the Scriptures. The question whether the boy was utterly dead, and every sign of life had departed from him, is a very different one. He is certainly referred to as dead, 2Ki 4:20; 2Ki 4:32. We cannot, however, overlook the fact that, if he had been dead, decomposition must have set in long before Elishas arrival at Shunem. If he died at noon (2Ki 4:20), and his mother set out at once, she must have spent six hours in the journey. If we suppose besides that Gehazi went all the way from Carmel to Shunem on foot, and that he returned from there again and met the prophet and the mother on the way, so that these two did not arrive until still later, then certainly more than twelve hours had passed since the decease of the child. In the Orient, however, decomposition commences much sooner than among us, especially in the warm harvest-season (2Ki 4:18). With reference to the law, Num 19:11, according to which the touching a corpse makes unclean, the Talmudists, as Philippson observes, raised the question: Did the son of the Shunammite render unclean? and the answer is: (a corpse makes unclean, but not a living body). So much at least is clear from this, that they did not consider the boy a real corpse, although they did not deny the miracle. That the act of Elisha cannot in any wise be compared with the restoration to life of the son of the widow of Nain, or of Lazarus, hardly needs to be mentioned.
6. Gehazis mission to Shunem, since it was unsuccessful and had no effect whatever upon the development of the story, might have been left unmentioned. That it is narrated, however, in detail, is all the more a proof of the historical truth of the entire story, inasmuch as it cannot serve the glory of the prophet on account of its entire want of success. It is, in fact, not omitted, because it teaches practically that the gift of the Spirit with which God arms His servants, the prophets, for extraordinary deeds, cannot be transferred by these to others, and that it pertains still less to the external symbol of the prophetical calling, so that not every one in whose hand the symbol may be is thereby put in a position to execute such acts. It was not so much the mother of the boy who was to learn this, for she did not desire that Gehazi should be sent, nor Gehazi, for he did not offer to go, but was called upon by the prophet to do so, as it was Elisha himself. The gift of the or Spirit is not an habitual, permanent one, but one which is given specially for each occasion, and which the prophet cannot dispose of according to his own good-will and pleasure. As it had not been made known to Elisha by Jehovah that the boy was dead or would die, so the command had not been given to him by God that he should give Gehazi a commission for the deed, and intrust his staff to him. Out of anxiety, lest the prophets credit might suffer if the cause of the failure of this mission was sought in him, it was very early thought necessary to have recourse to an allegorical interpretation. The dead boy was said to signify the human race, which had fallen under death on account of sin; the staff with which Gehazi thought that he could awake the dead boy, represented the Law of Moses, which could not save from sin and death; Elisha, finally, who afterwards brought the dead to life, was a type of the Son of God, who, by his incarnation, put himself in connection with our flesh (2Ki 4:34), and imparted new life to humanity. This interpretation is found from the time of Origen on, in all centuries, and even in the most modern times it has been adopted by Cassel (Elisa, s. 42 sq.). However imaginative and edifying it may be, it has no foundation in the text.
7. The third and fourth narratives (2Ki 4:38-44) belong together, because both concern the circle of sons of the prophets. Whereas in the first two narratives it is individual faithful servants of Jehovah, who experience, through the prophet, His marvellous, protecting, helping, and saving might, here it is the entire community of sons of the prophets, that is to say, of those who, in the time of apostasy, form the core of the covenant-people, and represent the true Israel. The two narratives are not, therefore, inserted here accidentally and without connection, but they join on very fitly to the two preceding. They have not the object, however, any more than those have, to present Elisha to us as a thaumaturge and to glorify him: on the contrary they are intended to strengthen faith in Him whose instrument and servant the prophet is. They teach and attest practically the truth of the Psalmists words (Psa 33:18-19), which we might even place over them as a title, Behold the eye of the Lord is upon them that fear Him; upon them that hope in His mercy; to deliver their soul from death (2Ki 4:38-41), and to keep them alive in famine (2Ki 4:42-44). At the same time both narratives afford us an insight into the schools of the prophets. In the same place where the sons of the prophets sat before him, i.e., received instruction, there they also ate together, i.e., they led a life of close fellowship and communion (cf. Luk 15:2; 1Co 5:11 sq.). It follows that this life in common was anything but luxurious, on the contrary that it was a life of sacrifice. How straitened the circumstances were in which they lived we may see from the fact that Elisha had to send one of their number into the field to collect wild herbs before the mid-day meal could be prepared, and also that, later, the little which one man brought had to suffice for a hundred men. From this it follows either that the pupils of the prophets were poor by birth, or that they had decided to live a life of sacrifice and self-denial. Nevertheless, their number was large, and the fact that even bitter want could not separate them from one another and break up the community, is a beautiful sign of the purity of their motives and of their faithful zeal.
8. Both prophetical acts of Elisha in the circle of the pupils of the prophets have been referred to quite ordinary incidents. In the first it has been said that Elisha showed himself a remarkable student of nature for the time in which he lived (Knobel, l. c., s. 95), just as in 2Ki 2:20 sq. and 2Ki 3:16 sq. If he had been such, however, he would certainly have known that no one can make a pot full of bitter and poisonous herbs uninjurious by simply adding a handful of meal. Hence the Exeget. Handbuch des Alt. Test believes that the prophet may have added something else, does not tell, however, what this something else was, nor whence he got it. Theodoret observes that it was not , but , which weakened or destroyed the action of the poison. The meal was here only a natural and appropriate sign of healthful nourishment. The truth underlying the second story is thought to be that the sons of the prophets were protected by Elishas wise precaution during that time of famine (Knobel, s. 97). In that case Elisha must have sent orders to the man of Beth-Shalisha beforehand, and his precaution, since the man only brought twenty barley-loaves, which were not enough for so many, would have been insufficient and not by any means wise. Neither does the narrative contain the moral, that the believer can-satisfy his earthly needs even with scanty means (Kster, Die Prophet. s. 88), for the prophet does not mean to give an example of the way in which we ought to behave, but he states what Jehovah will do. It is not he who brings about the satisfaction of their hunger, but Jehovah; he only foretells it and announces it. Jehovah ordered it so that a strange man, uncalled and unexpected, should bring to the prophet in a time of famine the first-fruits, which belong to Jehovah according to the Law (Num 15:19-20; Deu 26:2 sq.), and He blessed this gift so that it sufficed to satisfy the entire community of the prophets. Hence it follows that this feeding cannot be regarded as a type of the miraculous feedings in the New Testament, and that we cannot say: Jesus taught on a grand scale what Elijah taught on a small scale (Dereser); still less can the New Testament incidents be regarded as imitations and mythical developments of this. The Lord Himself, at the feeding of the five thousand, makes reference, not to this narrative, but to the feeding of the people with manna in the wilderness (Exo 16:15 sq.), and He gives to His miracle an express object and significance (Joh 6:32 sq.), such as we cannot at all think of in this case. Besides that, however, the historical connection, the occasion, the persons, all are utterly different, and the asserted similarity is reduced finally simply to this, that through the divine influence a little suffices for many: an altogether ordinary truth which pierces through many other incidents in the history of redemption, which are entirely different from this one.
HOMILETICAL AND PRACTICAL
2Ki 4:1-7. Krummacher: The Story of the poor Widow, (a) Her distress; (b) she seeks refuge in the prophet, and (c) finds it.Help in Need, (a) The woman who receives assistance. (Widow of a God-fearing man, burdened by debt, and without resources; mother of two children, who are to be taken from her; her faith and trust; her gratitude. Such are always helped.) (b) The prophet who assists her. (As a genuine prophet of God he does not stop his ears to the cry of the poor, like the creditor, Pro 21:13. He knows that he who has compassion on the widows and fatherless thereby serves God, Jam 1:27. Gold and silver he has not, but he employs the gift which he has received, and does not stop with words. Go and do likewise, 1Pe 4:10; Jam 2:14-17.)Wrt. Summ.: Our Lord and God allows it to come to pass that widows and orphans are often distressed and harshly treated in order to try their faith and patience; if they show themselves upright, trust in God, have patience and pray diligently, then God helps them marvellously, blesses a little to them, that they may have all necessary maintenance, and may find it sufficient, and He saves them, at the proper time, from the hands of their oppressors. With this reflection all widows and orphans, when they are poor, abandoned, and oppressed, must console themselves, if their nourishment is scanty, and they are besides unkindly regarded by the world.
2Ki 4:1. Starke: A good reputation after death. He feared God! See to it that thou, also, after thy departure, mayest with justice have this name, for all, all must depart, but he who doeth the will of God abideth forever (1Jn 2:17).He who fears God will not make debts thoughtlessly; but for him who falls into debt innocently God will find means of payment in time.Summum jus, summa injuria. We may be entirely in the right and act perfectly according to the law, in the eyes of men, while we are in the wrong and are sinning against the highest law before God. See Jam 2:13.
2Ki 4:2. Starke: As God readily hears the cry of the poor and suffering (Psa 145:18-19), so do also His servants and children.
2Ki 4:3-5. Cramer: In temporal affairs experience must precede and faith follow; in spiritual affairs faith must precede, and then experience follows, for we do not find out the truth unless belief in Gods Word has preceded (Joh 7:17).
2Ki 4:5. Whatever a man does in the obedience of faith, whether it appears foolish or vain in the eyes of the world, is nevertheless blessed by God, and redounds to his souls health.
2Ki 4:6. Hall: The goodness of God gives grace according to the measure of those who receive it; if He ceases to pour it into our hearts, it is because there is no more room there to receive it. If we could receive more He would give more.
2Ki 4:7. If means are given thee to satisfy thy creditor, let it be thy first duty to pay him before thou carest for thyself! He who can pay his debts, but will not, takes what does not belong to him and sins against the eighth commandment.Von Gerlach: When the Lord gives there is always something left over and above; He never merely takes away distress, He gives a blessing besides. He desires, however, that the obligation to our neighbor should first be satisfied before we begin to enjoy His blessing.
2Ki 4:8-37. Gods Ways with His Children. See Historical, 3.Bender: Elisha in Shunem. (a) The kind reception which he there met with; (b) the great deeds by which he there glorified the name of his God.Krummacher: The Story of the Shunammite. (a) The shelter at Shunem; (b) the grateful guest; (c) the dying boy; (d) Gehazi with Elishas staff; (e) the resuscitation of the dead.The Shunammite, a woman after Gods own heart. Wrt. Summ.: She loved Gods word and His servant, the prophet Elisha, and she did him much good out of her fortune; she led a quiet, modest life, so that she had no affairs at the royal court or at law; she held her husband in honor, and did not wish to undertake any journey without his permission; she was able to strike a middle course, and she knew how to conduct herself so that she did not anger God, nor give offence to her neighbors.
Vers 817. The house at Shunem, a tabernacle of God amongst men, for there dwelt faith and love (2Ki 4:8-11), and therefore, also, peace and blessing (2Ki 4:12-17).
2Ki 4:8. There are always, among those whose lot it is to have wealth, some who do not attach their hearts to it (Psa 62:10), and do not trust in uncertain riches, but in the living God (1Ti 6:17-18); who have not become satiated and indifferent in their hearts, but hunger and thirst after righteousness, and have an earnest desire for the bread of life. The servants of the Word ought not to withdraw themselves from these, but advance to meet them in every way.Berleb. Bibel: God always gives to His children pious hearts, so that they open their houses and shelter strangers. Though the Gadarenes beg Him to depart (Luk 8:37), though there are Samaritans who will not receive Christ (Luk 9:52 sq.), yet there is always a good soul which is glad to take the Lord Jesus and receive Him to itself.Bender: He who, like the Shunammite, honors and loves the Lord, and is anxious to lead a life in God, honors and loves also the servants of the Lord, and seeks their society. He does not seek them, however, as pleasant companions, or merely in order to claim their help in bodily need, but he seeks them as shepherds, as soul-physicians, as guardians of Gods mysteries, and as messengers in Christs stead.
2Ki 4:8-11. The Shunammite urges the holy man of God to stay at her house and to be her guest; she prepares him a dwelling in her house. He who is more than a prophet desires to take up his residence with us. He stands before the door and knocks, and if any man, &c., Rev 3:20. Let us prepare the dwelling for Him, and pray every day: Come, Lord Jesus, be our guest! and: Remain with us, for the evening is drawing on. O! selig Haus wo man Dich aufgenommen, &c. (hymn of Spitta), Mat 25:35; Mat 25:40.Be hospitable! for the sake of the Lord, and with joy, without murmuring (Rom 12:13; Heb 13:2; 1Pe 4:9).
2Ki 4:9-10. How beautiful it is when one spouse incites the other to holy works of love, and both are in accord therein; when husband and wife understand each other well, and go on uninterruptedly in a bond of pure fidelity (Gerhardts hymn: Wie schn ists doch, &c.).Starke: Husbands should not restrain their wives from kind actions toward the children and servants of God.
2Ki 4:10. J. Lange: God gives, in this earthly life, not only what is absolutely necessary, but also what belongs to easiness of circumstances: a fact which we ought also to recognize with thanksgiving.
2Ki 4:11. Hall: Solitude is most advantageous for teachers and students (Mat 14:23).
2Ki 4:12-17. What the Lord says, Mat 10:40-42, is fulfilled already here, under the old covenant; how much more will it be fulfilled under the new covenant.The Conversation of Elisha with the Shunammite. (a) The question of Elisha. (A question inspired by gratitude, although the woman had far more reason to thank him than he her, for cf. 1Co 9:11.Starke: A noble heart does not like to receive a favor and make no return, but recognizes its obligation to return it. It is, however, also a test-question, to see if the Shunammite had received him in the name of a prophet and not for the sake of a reward, or for any temporal gain. The question as to thy wishes is a question as to the disposition of thy heart.) (b) The answer of the Shunammite. (I dwell, &c. She asks no recompense for the good she has done, she wishes to have nothing to do with the court of the king, and the great ones of this world, she has no desire for high things, but, &c. Rom 12:16a sign of great humility and modesty. Although she lacked that which was essential to the honor and happiness of an Israelitish wife, viz., a son, yet she was contented, and no word of complaint passed her lipsa sign of great contentment. He who is godly is also contented, 1Ti 6:6, and says: Howsoever he may conduct my affairs, I am contented and silent.)He who is at peace with God in his heart, lives in, and pursues, peace with men (Rom 12:18; Heb 12:14).
2Ki 4:14-17. The Lord, according to His grace and truth, remembers even the wishes which we cherish in silence and do not express before men, and He often gives to those who yield to His holy will without murmurs or complaints just that which they no longer dared to hope for.It makes a great difference whether we doubt of the divine promises from unbelief, or from humility or want of confidence in ourselves because we consider the promises too great and glorious, and ourselves unworthy of them (Gen 18:13 sq.; Joh 11:23 sq.).
2Ki 4:18-21. Happiness and unhappiness, joy and sorrow, stand, here upon earth, ever side by side. There is no unalloyed happiness. We are not in the world simply in order to have happy days; God sets the day of adversity over-against the day of prosperity (Ecc 7:14).Man, in his life, is like the grass (Psa 103:15-16). The death of loved children comes often suddenly, like the lightning from a clear sky, and destroys our joy and our hopes. Therefore we should possess these gifts also, as not possessing them, and learn to believe that Gods ways, &c. (Isa 55:8-9). The Lord will not abandon, in days of adversity, him who trusts in Him in days of prosperity. He who in the latter has learned sobriety, and maintained his faith, will not be without wisdom and consolation in the former, but will be composed in all adversity.
2Ki 4:22. Starke: A pious woman does nothing without her husbands knowledge, and does not willingly call his attention to anything by which he may be saddened.
2Ki 4:23. Husbands ought not to put any hindrance in the way of their wives when they wish to go there where they hope to find food for their souls, and counsel and consolation from God. Sundays and feast days are not instituted merely that we may rest from labor, but that we may hear the Word of God, and be edified thereby. This word is not, indeed, bound to any definite time, it is a well of living water, from which we may and ought to take at any time, and satisfy our thirst for knowledge, consolation, and peace. How many there are, however, of those who do not do this even on Sundays and feast-days!
2Ki 4:25-28. The arrival of the Shunammite at Carmel. (a) She receives a kind welcome (Osiander: Pious people have hearty love for each other, and each shares in the others joy and sorrow, Rom 12:15), but she conceals from Gehazi that which troubles her heart. (Do not make known at once to every one you meet that which distresses you, but keep it to yourself until you find one who understands you, and whose heart you have tested, Sir 21:28.) (b) She is thrust away by Gehazi (Beware lest thou treat harshly sad souls, who are overcome by grief, and who seek help and consolation, and lest thou thrust them away or judge them hastily. Sir 4:3 : Do not cause still more grief to a bruised heart.Berleb. Bibel: There are many servants who wish to hinder others from familiarity because it appears to them too bold Magdalens are thrust away from the feet of Jesus Christ, and the Pharisees are scandalized at them, Luk 7:38. Elisha receives this woman in a friendly manner and listens with sympathy. Sir. 7:38: Leave not those who mourn without consolation, but sorrow with the sorrowing. Come, in thy sorrow, to Him who calls the sorrowful and the heavy-laden to himself, and who has said: Him that cometh unto me I will in no wise cast out, Joh 6:37.)
2Ki 4:29-31. Gehazis Mission to Shunem. (a) Elishas intention in sending him; (b) the failure of his mission (see above, the Exeget. and Critical and the Historical notes). The especial gift which God has given, out of free grace, to one man, cannot be transferred by him to another. Let every one serve the other with that gift which he has received (1Pe 4:10), for we are not masters of the gifts of God, but only stewards. The staff of the prophet is of no use if the spirit and power of the prophet are wanting. Do not mistake the sign for the thing signified. It is God alone who can help, and His help is not dependent on external instruments and signs.o! that we might all say, as this woman did to Elisha, to Him who is more than a prophet, with firm faith and confidence, from the bottom of the heart: I will not leave thee! (Meinen Jesum lass ich nicht, &c.) Then would He also go with us in all need and trial.
2Ki 4:32-37. The Resuscitation of the Boy. (a) The preparation therefor (2Ki 4:33; cf. Act 9:40; Mat 6:6). Elisha first humbles himself before the Lord, for he knows that it is He alone who can kill and make alive. (b) The means of which he makes use (2Ki 4:34-35). He does not weary, but continues and struggles in prayer. The Lord does not allow great deeds to be accomplished without battles and struggles, labor and perseverance. (c) The successful accomplishment (2Ki 4:35-36). Elishas prayer and conflict are crowned with success. He may say: There, take thy son! and the mother falls on her knees, and may cry: Oh! death, where is thy sting? Oh! grave, where is thy victory?What Elisha did after long struggle and prayer, He, who is himself the resurrection and the life, did with a single word (Luk 7:14; Joh 11:43), that we may believe that The hour is coming, &c. (Joh 5:25; Joh 11:26).
2Ki 4:37. Genuine gratitude and thanksgiving, when God has done great things for us, consists in this, that we bow ourselves humbly, and fall down upon our knees and say: Lord, I am not worthy, &c. (Gen 32:10).
2Ki 4:38-44. The high Significance of both the Acts which Elisha performed among the Pupils of the Prophets. (a) He makes the poisonous food healthful (2Ki 4:38-41); (b) he feeds many with a little (2Ki 4:42-44); (see Historical).The sons of the prophets in time of scarcity. They had to struggle with want and distress, but no want could hinder them from entering the community, or could induce them to separate. Life in common, in faith, in prayer, in the praise of God, was dearer to them than pleasant days, and enjoying the pleasures of sin in this world (Heb 11:25). Hence they experienced also the truth of the words: I will never leave thee nor forsake thee (Heb 13:5; cf. Psa 33:18-19).
2Ki 4:38. Where unity of spirit and true love call people together to a common meal, there is no need of great preparations and expensive dishes; they are readily satisfied with the simplest food (Pro 15:17; Pro 17:1).
2Ki 4:39. Calwer Bibel: The poor are here, as they so often are, in great distress; the most necessary means of subsistence often fail them.
2Ki 4:40. Death in the pot! Pear of death; means of rescue from it.It is often with spiritual food as it is with bodily food; it looks as if it were healthful and nourishing, i.e., the words are beautiful and attractive, and yet there is soul-poison in it, which is destructive, if we are not on our guard against receiving it.
2Ki 4:42-44. Krummacher: The man with the loaves, Elishas command, Gehazis confusion.
2Ki 4:42. By accident a strange man comes and brings what is needed. How many times that has occurred! The Lord sent him and opened his heart, for, when God has found us faithful, and perceived no hypocrisy in us, He comes before we know it, and causes great good fortune to befall us.
2Ki 4:43. Give the people, that they may eat. The Lord gives in order that we may give, and it is more blessed to give than to receive (Heb 13:16; Act 20:35).
2Ki 4:44. What the Lord said: They shall eat, and shall leave thereof, holds true still, to day; all depends upon His blessing. Psa 127:1.Kyburz: God can bless a little and increase it, so that we shall find ourselves as well provided for, nay, even have as much to spare, as many who have much and yet are not satisfied, because there is no blessing upon it (Mat 4:4).
Footnotes:
[1]2Ki 4:2.I.e., only so much as suffices for an anointing.Bhr. [The chetib is a late Aramaic form for the keri , Ew. 247, e. The same is true of the other fem. forms, ending in in this chapter, all of which the keri changes.W. G. S.]
[2]2Ki 4:5.The keri cannot be preferred to the chetib (piel).Bhr.
[3]2Ki 4:7.All the versions agree with the keri ; if we desired to retain the chetib, it would be necessary to change into ; And live with thy sons on the remainder, in which case, however, the contrast, which is expressed in , would be lost.Bhr. [ is sing, to agree with the principal subject. If the text is here correct, it shows that even the may be omitted in such cases. Ew. 839, c.W. G. S.]
[4]2Ki 4:39.Neither he nor the other sons of the prophets.Bhr.
[5]2Ki 4:42.[], Corn got from good, garden-like plantations, which is better than field-grain, and which is either eaten roasted, or pounded to groats (Frst). occurs only this once. The authorities agree that it means a bag.
[6]2Ki 4:43.[ , Ew. 328, a. The infin. as the simplest, most direct, and most comprehensive form.W. G. S.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
In this chapter the prophet Elisha is again introduced. He multiplieth the widow’s oil. A son is given her. The child dieth. Elisha raiseth the child again. At Gilgal he healeth the poison in the pot. He feedeth an hundred men with twenty loaves of barley and ears of corn. These are among the contents.
2Ki 4:1
The conduct of this widow may serve to teach us where we are to apply in our insolvency and distresses, even to the Lord God of the prophets. You and I, Reader, may truly say to Jesus, thou knowest; Lord, we are insolvent, and the creditor is come to take us into bondage. But thou knowest also, that thy fear is in us, and that we are thy servants. That is, if indeed Jesus hath called us by his grace. The conduct of this poor woman may serve also, in a yet more peculiar manner, to teach where the widows of God’s servants, and especially his prophets, I mean his poor ministers, are to apply, when from the narrowness of their income they are left by their husbands insolvent and in poverty. What a blessed and gracious direction to this effect is that sweet precept and promise. Jer 49:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dwell Among Your Own
2Ki 4:13
The whole incident is full of idyllic beauty, and is also vital with modern suggestion and application. Said the woman in effect: I am quite content, I do not want the king’s notice, the captain of the host can do nothing for me; I have my husband, my house, my daily task, I am well content; if I were otherwhere I should feel as if I were a stranger: I would rather be just where I am. If this woman’s spirit should take hold of us the most precious blessings would immediately and permanently be realized by every soul. It is vanity that disturbs the world; it is illegitimate, unnatural ambition that troubles and divides and torments lives that might otherwise be placid and content. A man is not always able to pass from one environment to another, and to retain the full use of his faculties. He who is really of consequence in one place would be of no consequence in another: the same man, but not the same environment.
I. It is so socially. If you allow the man to remain upon his native heath; if you allow him to pursue his honest, quiet, healthful occupation of ploughing the land which he owns or rents; the man is quite content, he feels that he is in his right place. Disturbance of environment is loss of power and loss of peace and loss of self-respect.
II. It is so educationally. A man may be well informed and what is popularly called well read, and yet not be an educated man, and not be qualified to take any part in educated society. Much better that a man should know exactly what he is, what he can do, and what place he can adequately occupy.
III. It is so in commerce. It is an infinite mischief for a man to get it into his head that he ought to be somebody else; he loses his own power; he is not really what he might be and what God intended him to be; he is a wavering and double-minded man, and he can receive nothing of the Lord and he can receive nothing of men; for he is here and he is there, and he is nowhere.
IV. Christians must remain amongst Christians. You do not know how good the very meanest Christian is until you get into the society of men who have no God, no reverence, no religious aspiration. You need not leave Christ if you want to enjoy the most exalted and the most exalting communion. We are come to the spirits of just men made perfect. All history in its saintliest moods and influences is at our service.
Joseph Parker, City Temple Pulpit, vol. II. p. 78.
References. IV. 20, 21, 23. C. Leach, Mothers of the Bible, p. 55. IV. 23. E. Fowle, Plain Preaching to Poor People (3rd Series), p. 49. IV. 25-37. A. Maclaren, Expositions of Holy Scripture 2 Samuel , 1 and 2 Kings, p. 352. IV. 26. C. Bickersteth, The Shunammite, p. 3. Spurgeon, Sermons, vol. vii. No. 411. IV. 29. J. Parker, City Temple Pulpit, vol. v. p. 175. IV. 31. J. M. Neale, Sermons Preached in a Religious House, vol. i. p. 113. J. S. Maver, Christian World Pulpit, vol. liv. 1898, p. 111. IV. 31-34. S. Baring-Gould, Sermon-Sketches, p. 24. IV. 32, 35. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. iii. p. 78; see also Readings for the Aged (4th Series), p. 233. IV. 33. W. Howell Evans, Sermons for the Church’s Year, p. 198. IV. 34. Spurgeon, Sermons, vol. xxv. No. 1461. IV. 41. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. iii. p. 86. IV. 42, 43. T. Champness, New Coins from Old Gold, p. 21. V. C. Bickersteth, The Shunammite, p. 55.
Fuente: Expositor’s Dictionary of Text by Robertson
2Ki 4:29
2Ki 4
1. 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.
2. And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil.
3. Then he said, Go, borrow thee vessels abroad [from the outside] of all thy neighbours, even empty vessels; borrow not a few [do not scant or stint.]
4. And when thou art come in, thou shalt shut [and go in and shut (comp. Luk 8:51 , Luk 8:54 )] the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside [by the help of thy sons ( 2Ki 4:5-6 )] that which is full.
5. So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her: and she poured out.
6. And it came to pass, when the vessels were full, that she said unto her son [probably the eldest], Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed [stood i.e., halted, stopped].
7. Then she came [and she went in] and told the man of God. And he [Elisha] said, Go, sell the oil, and pay thy debt: and live thou and thy children of the rest.
8. And [And it came to pass at that time, literally, during that day] it fell on a day, that Elisha passed [crossed over] to Shunem, where was a great woman; and she constrained [Heb., laid hold on] him to eat bread. And so it was [it came to pass], that as oft as he passed by [crossed over, as above], he turned in [he would turn aside ( Gen 19:2 )] thither to eat bread.
9. And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually [at stated intervals, regularly].
10. Let us make a little chamber [a little upper chamber with walls (comp. 1Ki 17:19 )], I pray thee, on the wall; and let us set for him there a bed [the four things mentioned are the only essentials in oriental furnishing], and a table, and a stool, and a candlestick: and it shall be when he cometh to us, that he shall turn in thither.
11. And [see 2Ki 4:8 ] it fell on a day, that he came thither, and he turned into the [upper] chamber, and lay [down to rest] there.
12. And he said to Gehazi [valley of vision] his servant [his young man ( Gen 22:3 )], Call this Shunammite. And when he had called her, she stood before him [Gehazi].
13. And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care [literally, trembled all this trembling (comp. Luk 10:41 )], what is to be done for thee? wouldest thou be spoken for to the king [literally, is it to speak for thee to the king? showing what influence Elisha enjoyed at the time], or to the captain of the host? And she answered, I dwell among mine own people.
14. And he said [when Gehazi had reported the woman’s reply], What then is to be done for her? And Gehazi answered, Verily she hath no child [a misfortune and a reproach (comp. Gen 30:23 ; 1Sa 1:6-7 ; Luk 1:25 ; Deu 7:13-14 ; Psa 128:3-4 )], and her husband is old.
15. And he said, Call her. And when he had called her, she stood [or, took her stand] in the door.
16. And he said, About this season [At this set time], according to the time of life [at the reviving time i.e., next spring], thou shalt [art about to] embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid.
17. And the woman conceived [comp. Gen 21:2 ], and bare a son at that season that Elisha had said [promised] unto her, according to the time of life.
18. And when the child was grown, it fell on a day, that he went out to his father to the reapers.
19. And he said unto his father, My head, my head. [The young man had a sunstroke. It was the hot season.] And he said to a lad, Carry him to his mother.
20. And when he had taken [carried] him, and brought him [indoors] to his mother, he sat on her knees till noon, and then died.
21. And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out.
22. And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again.
23. And he said, Wherefore wilt thou go [art thou going] to him today? it is neither new moon, nor sabbath [comp. Amo 8:5 ]. And she said, It shall be [omit “it shall be.” Well = all right] well.
24. Then she saddled an ass, and said to her servant, Drive, and go forward; slack not thy riding for me [literally, restrain me not from riding], except I bid thee.
25. So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite:
26. Run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? And she answered, It is well.
27. And when she came to the man of God to the hill, she caught him by the [she laid hold of (clasped) his] feet: but [and] Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul is vexed within her: and the Lord hath hid it from me, and hath not told me.
28. Then she said, Did I desire a son of my lord? did I not say, Do not deceive me?
29. Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not [enjoining haste. Comp. Luk 10:4 ]; and if any salute thee, answer him not again: and lay my staff upon the face of the child.
30. And the mother of the child said, As the Lord liveth, and as thy soul liveth, I will not leave thee. And he arose, and followed her.
31. And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing [Heb., attention. 1Ki 18:29 ; Isa 21:7 ]. Wherefore he went again to meet him [And he came back to meet him (Elisha)], and told him, saying, The child is not awaked.
32. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed.
33. He went in therefore, and shut the door upon them twain [himself and the body], and prayed unto the Lord.
34. And he went up, and lay upon the child [comp. 1Ki 17:21 , what is hinted at there, is here described], and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child [bowed himself (comp. 1Ki 1:47 )]; and the flesh of the child waxed warm [the life of the Divine Spirit which was in Elisha, was miraculously imparted (comp. Gen 2:7 )].
35. Then he returned [from off the bed] and walked in the house [Heb., once hither, and once thither] to and fro [in the chamber; showing his intense excitement, expecting the fulfilment of his prayer]; and went up, and stretched himself upon him: and the child sneezed [a sign of returning inspiration (comp. Luk 7:15 )] seven times, and the child opened his eyes.
36. And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son.
37. Then she went in [And she came], and fell at his feet, and bowed herself to the ground [in veneration for the prophet], and took up her son, and went out.
38. And Elisha came [Now Elisha had returned] again to Gilgal: and there was a dearth in the land; and the sons of the prophets were sitting before him [as disciples before a master (comp. 2Ki 6:1 ; Eze 8:1 , Eze 14:1 ; Act 22:3 )]; and he said unto his servant [probably not Gehazi; but one of the sons of the prophets. So in 2Ki 4:43 ], Set on the great pot, and seethe pottage [ Gen 25:29 ] for the sons of the prophets.
39. And one went out into the field to gather herbs, and found a wild vine [a running plant like a vine], and gathered thereof wild gourds [or, cucumbers of bitter taste] his lap full, and came and shred them into the pot of pottage; for they knew them not,
40. So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot [the bitter taste made them think of poison]. And they could not eat thereof.
41. But he said, Then bring meal. [Some commentators suppose that by mistake a poisonous (not merely a bitter) plant had been put into the pot, and the prophet neutralises the poison by means of an antidote whose natural properties could never have had that effect. The meal in this case corresponds with the salt in 2Ki 2:21 .] And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm [Heb., evil thing] in the pot.
42. And there came a man from Baal-shalisha, and brought the man of God bread of the firstfruits [comp. Num 18:13 ; Deu 23:4 ], twenty loaves of barley, and full ears of corn in the husk thereof. And he [Elisha] said, Give unto the people [comp. Mat 14:16 ], that they may eat.
43. And his servitor said, What, should I set this before an hundred men? [or, How am I to set? (comp. Mat 14:33 )]. He said again [And he said] Give the people, that they may eat: for thus saith the Lord, They shall eat, and shall leave thereof [Heb., eating and leaving! an exclamatory mode of speech].
44. So he set it before them, and they did eat, and left thereof, according to the word of the Lord.
Christ Anticipated
This chapter has been described as containing what may be termed Elisha’s private miracles. The first of these relates to the multiplication of the widow’s oil. The husband of this woman is brought before us as one who was a faithful worshipper of Jehovah, and on that fact the widow seems to base her appeal. This is in some respects wrong, and in other respects not unnatural. It was wrong in the sense that no one has a right to expect to be regarded as pious on any hereditary account. The woman inherited her husband’s estate, bad as it was, but she did not inherit necessarily her husband’s good character. The fact, however, that she referred to that character in its religious aspects showed that she expected some good result to accrue to herself from the faith of her companion. It appears that the law of debt was one of remarkable severity, alike in Athenian and Roman law and also in the law of Moses. The Mosaic law did not establish the custom of servitude for debt, but finding it established, adopted it, and graciously defined it by certain limits of its own. The Jewish law limited the debtor’s power of pledging within the bounds of a period of jubilee, as we have seen in Lev 25:39-41 . In the case represented by the widow the creditor had not claimed his right over her sons, but now that the father is dead the creditor claims the services of the sons, as he was by law entitled to do. “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:” The Mosaic law recognised rights on both sides. It might be gracious to forgive the debtor, but such forgiveness would constitute injustice towards the creditor. It is a poor law that looks upon one side only, and that is generous at the expense of justice, but a poorer law still that does not proceed upon the principle that justice culminates in generosity.
The way in which Elisha addresses himself to the circumstances of the case is very significant of the method of Jesus Christ. Elisha asked the woman, “What shall I do for thee?” Jesus often asked the same question of those who came to him for healing or relief “What wilt thou that I shall do unto thee?” Thus the petitioner is made a party to the case in no merely nominal sense, but in the sense of acquiring distinct responsibility of suggestion or advice. No doubt the prophet knew what the widow wanted, yet a good purpose was to be gained in causing her to state her case in her own words. This is how God himself proceeds in the matter of our own prayers. Our heavenly Father knoweth what things we have need of before we ask him; yet it has pleased him to make it part of our education to allow us to state our own necessities and argue our own pleas, leaving him to be sole judge when the case is laid before him. Elisha asked another question which Jesus Christ also put on some occasions. Elisha said, “Tell me, what hast thou in the house?” Jesus Christ asked the disciples what bread they had before he proceeded to satisfy the hunger of the multitude. It is God’s plan to start with what we have. He will first take everything that is in our hand, and then proceed to his own work. Thus we become in a sense fellow-workers with God. If we supply the seed (which we only do in a secondary sense), God turns that seed into an abundant harvest. But he will not cause the harvest to grow until we have done all the duty of seed-sowing. So we have certain preliminary duties to attend to; as, for example, finding out the whole of our resources, placing these at the disposal of the master, beginning with a little as if it were a great amount, and gradually proceeding until we ourselves are surprised by the largeness and completeness of the miracle. Now Elisha proceeds to his work: “Go, borrow thee vessels abroad of all thy neighbours, even empty vessels.” This would have committed him to some degree of miraculous interposition, but this was not all he said; he added to his instructions, “Borrow not a few” ( 2Ki 4:3 ). In Psa 81:10 . we read, “Open thy mouth wide, and I will fill it.” It is. God’s joy, if we may so put it, to give large answers to the requests of men. Said Christ, “Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.” Not a partial joy, and not the beginning of a joy, but a complete, overflowing, redundant joy. Then comes an instruction which compares strongly with what Jesus Christ himself stated with regard to our action in prayer. The woman was commanded to shut the door upon herself, and upon her sons, and to pour oil into all the vessels which she had borrowed, setting aside the vessels as they became full. “And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed” ( 2Ki 4:6 ). It was the vessels that were exhausted, not the hand of God that was emptied. A notable lesson this, that it is never God who fails but always man who comes to the end of his capacity. It was so in the case of the manna, as we have seen in Exodus xvi 18: “He that gathered much had nothing over, and he that gathered little had no lack.” The woman moved by gratitude came and told the man of God. This is recorded to the credit of the woman, but it could not be recorded to the credit of many who are now living; that is to say, they receive mercies from God, hunger is satisfied, thirst is allayed, present appeals are answered, and yet no religious response is made. “There are not found that returned to give glory to God, save this stranger.” This is the first of the domestic miracles performed by Elisha.
In Psa 81:8 we find the beginning of another miracle of the domestic kind. A “great woman” in Shunem was kind to the prophet and his servant. She made a little chamber for the prophet, and put therein a bed, and a table, and a stool, and a candlestick. Poor furniture it may have been indeed from a merely mercantile point of view, but being chosen by the spirit of love, and set up by the hand of care, the whole chamber glowed and shone as with a light from heaven. It has given a name to all the other rooms which have been set apart for the service of good men. To this day we call the room occupied by the pastor, or the evangelist, or the agent of any good cause, “the prophet’s chamber.” Elisha recognised the goodness of the woman and magnified her attention, describing what she had done in terms that might appear like extravagance, for he said, “Thou hast been careful for us with all this care” ( 2Ki 4:13 ). Now the prophet offered her some reward, asking whether she would be spoken for to the king or to the captain of the host. Elisha considered that he had influence at court, as indeed he might well have, because of his great character and his splendid service. But the woman had no such wish. She said she dwelt amongst her own people; she was in peace with all her neighbours; she was not ambitious; celebrity had no charms for her, and she could work more easily under love than under patronage. What she did she did independently, feeling that hospitality shown to a servant of the living God added to her greatness. She had indeed a reward in the very fact that the man honoured her house with his presence. “He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.” The prophets of the Lord avail themselves of the courteous attentions and liberal hospitalities of those who are pleased to accord them. Even the Apostle Paul did not reject the obligations of love which were offered to him. He said, “I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.” Elisha promised that this woman should have a son; and in due time
“When the child was grown, it fell on a clay, that he went out to his father to the reapers. And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died” ( 2Ki 4:18-20 ).
Does not this seem like mockery on the part of God? The woman was offered a reward for her generous hospitality, and behold the reward was turned into a new trial. Is it not always so? Does not increase of life really mean increase of pain? Or is it not often true that the things we most desire are often turned most heavily against us, so that our comforts become our distresses, our advantages are transformed into our hindrances, and our very pre-eminence over men does but expose us the more openly to the roughest of the wind and the tempest? As increase of wisdom is increase of sorrow because we say, How much there is yet to be known, and how small a portion of anything is really understood so increase of life exposes but a greater surface to the darts of the enemy. The woman took a very motherly course. Suggestively, and as it were almost upbraidingly, she laid her dead son on the bed of the man of God, and shut the door upon him, and went out. She would make her own statement to Elisha. She would come unto him on Mount Carmel and chide him because of his cruelty. She seized Elisha by the feet, and the prophet saw that her soul was vexed within her, and yet he knew nothing of the cause, for the Lord had hidden it from him, and told him not. Then she made her speech, full of a mother’s eloquence, full of bitter upbraiding, saying, “Did I desire a son of my lord? did I not say, Do not deceive me”? Elisha would send his servant to see what could be done, but the woman said, “As the Lord liveth, and as thy soul liveth, I will not leave thee.” Here is a model of importunate prayer. Here, too, is the very ground of prayer. We have what may be termed a natural standing before God, because he hath made us and not we ourselves; and as for all we have, is it not his own special and direct gift? God would seem to allow us to establish the right of speaking to him on the very ground that what we have we have received from himself. There is nothing unreasonable in the theory and exercise of prayer as defined in Holy Scripture. Suppliants in all ages have felt that God would not forsake the work of his own hands. The prophet entered the chamber, and the child was restored to the grief-stricken mother.
Personal Power
2Ki 4:31
Here is a remarkable thing in Bible history nothing less than that a miracle should miscarry. Here is an attempt to work a miracle, which ends in failure. This is strange and most painful. Who knows what may fail next? The reading about miracles in the Bible is such easy reading, everything goes on so fluently and happily, that one is called up with great abruptness at an instance like the present. Is it without a parallel? Does it stand wholly alone? Are there any purposed miracles suddenly broken in failure? Does the staff ever come back without having done its work? We are bound to ask these sharp and serious questions. Do not let us hasten perfunctorily over the melancholy fact of our failure; let us face it and wisely consider it, and find out whether the blame be in Elisha, or Gehazi, or the staff, or whether God himself may be working out some mystery of wisdom in occasionally rebuking us in the use of means and instruments. Elisha was not a man likely to make vain experiments. He surely would not send a staff that would fail if he knew it. Surely this was not the first time the staff had been sent upon such an errand. Was Elisha an adventurer, an empiric, a man who wanted to do with a staff what can only be done by a life? We must insist upon putting these piercing inquiries because to heal the hurt slightly is but to postpone the pain. We had, therefore, better know with all frankness and simplicity exactly what the case is, for in faithfulness may be the beginning of success. Gehazi came back and said, in effect, “Here is the staff, but it has done no good. There is neither sight, nor hearing, nor sound of returning voice; the child is not awaked.” There is the staff, unbroken, uninjured the prophet’s staff. Let him take it back again, and remember that the child is not awaked. Why was that staff useless? A prophet’s staff yet not doing a prophet’s work. Does the prophet’s staff require a prophet’s hand to use it? There may be something in that suggestion. It is not every man who can wear the armour of Saul; it may not be every man who can use the staff of Elisha. Let us, therefore, go into critical inquiry of a moral kind.
Who was this Gehazi? An undeveloped hypocrite. Up to this moment he may have secured outwardly his master’s confidence and regard, but we are more than one self. There were three or four different men in that Gehazi figure. There are three or four different men in each of us. Which man is it to whom we speak; who is it that announces the hymn, that offers the prayer, that reads the Scriptures, that proclaims the word? “Things are not what they seem.” Gehazi was at this moment an undeveloped knave; and what can he do with Elisha’s staff, or with God’s sunlight? The bad man spoils whatever he touches. In the fall of man, everything with which man has to do must also fall. Virtue perished out of Elisha’s staff; it became in the grip of Gehazi but a common stick. There is law in that deterioration; there is a whole philosophy in that mysterious depletion of virtue, and we ought to understand somewhat of its operation. Sin impoverishes everything. The universe is but a gigantic shell, gleaming with painted fire to the bad man. To him there are no flowers in the garden; there may be some diversity of colour, but flowers as tabernacles in which God reveals himself, creations of the supreme power, there are none, there can be none. The bad man sees no beauty, hears no music, acknowledges no virtue, turns everything into a nature like his own. Therefore, beware of the bad man. Do not let him kiss your little child, he will stain the sweet mouth; do not let him grip your hand, he will leave a mark behind which will be as a wound; do not hold company with bad men. “My son, if sinners entice thee, consent thou not.” If they say, “Let us all have one purse, and enjoy ourselves in rattling and dashing gaiety,” know that their purpose is the ruin of the soul. There is nothing sacred to the bad man; what he touches he defiles. When we are wrong in our relation to God, we are wrong in relation to everything else. Let us consider that doctrine.
A man cannot go down in his highest religious nature without going down all round. Whatever his pretence of interest may be in things beautiful and musical, and pure and noble, it is only a skilful hypocrisy. When the fool says in his heart “There is no God,” he also says in his heart “There is no beauty, there is no virtue, there is no purity, there is no soul.” God is the inclusive term, and denial in relation to that term is negation in reference to everything that belongs to it all music and beauty, all virtue and tenderness, all chivalry and self-sacrifice. You cannot be theologically wrong and yet morally and socially right. We know what it is to have done the evil deed, and then to have seen all the sunshine run away from the universe like a thing affrighted. The bad man draws a pall over the morning, he plucks the forbidden fruit, and his eyes are opened and he runs. Find him a cave where the sun is not, and you find him a resting-place for which his wicked heart is in quest You cannot tell the lie, complete the hypocrisy, pluck the interdicted fruit, break all the commandments, and then look healthy in the face, and smile really the smile of the soul. You may distort your features, you may pucker up the lineaments of your face as if trying to make a smile; but the laughter of the soul, the joy of the spirit, the delight of a pure and happy heart are impossible to the bad man. Thus we may be coming nearer to the reason why the staff failed. The staff is good, the hand that wielded it was bad: there was no true sympathy or connection between the hand and the staff: it was only in the hand, it was not in the heart. There was a merely physical grasp, there was no moral hold of the symbol of prophetic presence and power. Gehazi had already stolen from Naaman, and already there had gone out from the court of heaven the decree which blanched him into a leper as white as snow.
Now, let us come home. We have an inspired book as our staff, our symbol, but are we inspired readers? An inspired book should have an inspired perusal: like should come to like. By inspiration, on the human side, we mean a meek, reverent, contrite, and willing heart; a disposition unprejudiced, a holy, sacred burning desire to know God’s will and to do it all. How stands the case now? You read the Bible and get nothing out of it. No; because you read it without corresponding inspiration on your part. Perhaps you read it merely as a lesson; perhaps you read it in haste; you did but skim the letter; you did not see into the inner, deep, sacred, and mysterious spirit; and therefore you came away, saying, “I have read the inspired book, but I find nothing in it.” The text may be divine, but if the preacher be less than a true man the text will perish in his lips. No bad man can preach well. He may preach eloquently, learnedly, effectively. He may go very near to being a good preacher in the rigid sense of that term, but the bad man cannot preach well in God’s sense and definition of the term. What can the bad man preach? Can he preach salvation by the blood of Christ? he who knows not what it is to shed one drop of blood for any human creature, to suffer one pain of mind or body that some fellow-creature may be mitigated in the hour of agony supreme. What can he preach? Can he preach the great doctrine of sacrifice who has never lived it? Can he call to pureness who knows not where the angel lives? Can he speak nobly who never felt nobly? We contend, in view of the only possible answers to these inquiries, that no bad man can preach well, can use the staff with high spiritual efficacy, or can bring back tidings that will fill the heart of Christ with sweet contentment. Gehazi cannot represent Elisha; the bad man cannot represent the Son of God; the man who is self-seeking, is idolatrous, and cannot represent a cross every atom of which is a symbol and a type of self-renunciation.
Now, we will go further, and add that, as no bad man can preach well, no bad man can listen well. He is not listening to the truth. He may be listening to some voice which beats more or less pleasantly and fascinatingly upon the ear of his body, but he is not listening to the music of the truth, the sweet, inner strains of celestial melody, the stern voice of righteousness, the pleading tones of persuasion. His soul is not attentive. While in the house of God he may be, as to his affections and desires, in the very den of thieves. It is possible that we may be listening and not hearing; we may assume attentiveness whilst our soul is playing truant and listening to other voices which we would not our dearest friends should hear. This may, perhaps, be a rebuke to some who are wont to say, “I may not be all I ought to be, but I know the truth when I hear it.” We meet your assertion with a flat contradiction. If you are not a good man you do not know the truth when you hear it. You know certain phrases, expressions, and sentences: you know if the bells are chiming in regular order, but you only know the letter, not the spirit, and to you, on account of your viciousness, developed or undeveloped, is not given that spirit of power which sees the truth and feels the truth and hails the truth with acclaims of thankfulness when it is presented in some unaccustomed form.
We assert this with the greater breadth and emphasis, because there are certain persons who, being notoriously of the class of Gehazi, are sometimes consulted as to the orthodoxy of certain candidates for the pulpit. They come from their reeking feast, just to give a hint to the officers of the church as to the real soundness and orthodoxy of the young candidate, and they say, wiping their sensuous lips, “I may not be all I ought to be, but I know the truth when I hear it.” No; no. The bad man does not know the truth when he hears it. He knows the words, the phrases, the accustomed and stereotyped sentences; but the truth, what is that? High as heaven, wide as infinity, enduring as God, one as the firmament, separate as the stars. What is the truth? Know “The secret of the Lord is with them that fear him;” “To this man will I look, to the man that is of a humble and contrite heart, and who trembleth at my word.” There is no passage in all the revelation of God which says the bad man knows the truth. The bad man cannot guide you into truth; the bad man cannot be an excellent counsellor. We hear nothing about the bad man but thunders of denunciation, words of wrath, scathing, scorching words, which bid him keep off, and not spoil the holy altar of the sanctuary.
This may take from some of you your blank charter of criticism and right and title to say what is a good sermon and what is a bad sermon, what is orthodoxy and what is heterodoxy. If you are of a humble and contrite heart, trembling in God’s house, and saying, “Thy word is a lamp and a great light, and thy word, like thy commandment, is exceeding broad, and thy statutes are many; lead me into the mystery of thy truth and kingdom;” then you will be able to say, “The word was pure, the word was good; the word had unity, the palpitation of divinest life; the word, though feebly uttered, was none other than the word of God.” “Except ye be converted, and become as little children,” you cannot say what is the truth, and who are its proper preachers.
We are the stronger upon this point, because, in this service of endeavouring to raise dead men and bring men to Christ in Christ’s own way, goodness is power. There is a tendency to depreciate goodness. Where is there a man who thinks that he is not entitled to pass a somewhat sneering sentence upon mere goodness? There is no “mere goodness.” Goodness is not to be so qualified and limited. Goodness is, in this Christian service, power ample, enduring, self-renewing power. Why we have sometimes heard talk after this fashion: “So-and-so may be a very good man, but he is a poor preacher;” “So-and-so, I have no doubt, is a good man,” and with that card so blank, and signed only by your name, the man is sent out in the direction of social and ecclesiastical contempt. “He is only a good man;” “He may be very good;” “I dare say he is a good man.” We strenuously protest against the use of that word “good,” if it involve the very slightest sneer against the first qualification of a minister namely, goodness of character, of intent, and purpose. Character is power; goodness will stand the flame; truth will stand when all things fail, and at the last we shall hear but two words characterising the minister of every grade and name who shall be admitted into his Lord’s kingdom, and these two words are “good” and “faithful.”
We have now to face a very subtle temptation namely, the temptation to inquire, seeing that we have not succeeded in our ministry, whether the staff was good. When does Gehazi pierce himself and say, “The blame is in me”? What a temptation there is for him to look at the staff and say, “I may have got hold of the wrong symbol! This is really not Elisha’s own staff. Had I possessed myself of the right staff certainly the child would have been awakened when I laid it upon his face.” It is so men reason about the Bible. They say, “Can the Bible be inspired when so many persons pay no attention to it? Is it the right Bible? How can it be? When it is read the people do not answer it with a great shout of acquiescence and gladness. How, then, can it be inspired? The Book itself must be the wrong book. We have not got hold of the right staff.” When does the reader say, “The blame is mine: I am not in sympathy with the Bible: I am not subject to the same inspiration which indited the holy word: I am self-inspired; I am not inspired from above: I only read the letter; I do not breathe the sacred spirit”? Do you know that it is not every man who can read the Bible at all times? There are some portions of the Bible which we can only read occasionally. There are whole books in the Bible which do not give up their secret and mystery to us in every mental mood and every social condition. The self-idolatrous man, the Pharisee cleansed well outside, and well-seeming altogether to the public eye, content with himself, counting the beads of his own virtue night and day, finding his only luxury in self-survey and contemplation cannot read the fifty-first Psalm. He could pronounce the letters; but a very inferior creature could be taught to do that. Only the man whose heart has been broken on account of sin, who has seen its sinfulness, felt its plague, known it in all its abominableness, and tested his own helplessness in the matter, can read with right emphasis the penitential Psalm. He may punctuate it with sobs, he may interrupt his reading with tears and chokings: but it will be fine reading. There will be an unction in the broken rhetoric which cannot be acquired in the schools. The sob of feebleness will be mightier in heaven than the thunder of conscious power. Only he who knows what penitence is can read the words of penitence. The prosperous man who has never had a day’s real sorrow in his life; who lives in the temple of prosperity and in the home of ease; whose water is daily turned into wine; who touches dust and it becomes fine gold; who makes every bargain a success cannot read the twenty-second Psalm, cannot understand the twenty-third Psalm, does not know the meaning of the fourteenth chapter of John. He calls such Psalms and chapters sentimental, soft, wanting in practicalness; he thinks he can find something better in other literature. But let him be broken on the cross; let him just see once into the valley of the shadow of death; let him once know the meaning of the sandy wilderness, and the rocky desert, and the place where there are no pools of water; let once his heart be shattered in every hope, and the whole sky drape itself in appalling gloom; then let the Psalms be read and the chapter be uttered in his hearing, and he will say, “This is the music I love, this is the voice I needed, this is the tender strain: read on, and on, for ever; for there is comfort in every tone, there is inspiration in every word; this is the balm of Gilead, this is as my Father’s house.”
When the child is not awaked do not blame the staff; when the neighbourhood is unaware of your spiritual presence do not blame the neighbourhood or the word, but seriously say to yourself, “Am I Gehazi? Am I the wrong man with the right staff? Have I got the right book, but am myself the wrong reader? Is the blame in me? Search me, and try me, and see if there be any wicked way in me, and God be merciful to me a sinner.” When there is more of such self-inquisition, and self-searching, and self-immolation, we shall awake to a nobler earnestness and give ourselves to a broader and deeper devotedness. Why did you take the staff? Was it only to see a miracle? Why did you turn preacher? Was it only to get a living? Why did you attach yourself to such and such a church? Was it merely that you might be counted orthodox? Can you say in your heart of hearts, “I would leave this ministry if I did not find bread in it. I would join another church if I should not lose social and ecclesiastical status. My limits chafe me, and I want some broader place, but dare not go forward, because I should leave behind me friends and patronage, personal and social ease and comfort”? If so, I will not pray that your church may be empty, and that your wages night by night may be the keenest disappointment. God will see to it that your teeth are broken with gravel-stones, and that the issue of your hypocrisy will be as a candle blown out, a name hated; when you are buried, it will not be in the sepulchre of the kings, and God will see that Gehazi does not play tricks with Elisha’s staff; but he shall be unveiled, self-revealed, openly condemned, and die a leper without cure.
Now shall we change for one moment the point of view, and ask this question: Was not Elisha partly to blame in this matter? Did he send a staff when he ought to have gone himself? Did he seek a proxy? Did he say, “Spare me trouble; save my time; consider my convenience: Gehazi, take this staff, and run along and see what you can do with it”? We should instantly encounter the inquiry with a sharp and indignant denial, if we did not know that many men are practically doing the same thing. Does any man send a guinea when he ought to send a life? Does any man patronise Christ’s Church when he ought to die to his own vanity, self-indulgence, and self-idolatry? Does any man endeavour to compound for self-immolation by sending other people to do his work? Jesus Christ gave what? Himself. Body? Yes. “This is my body, broken for you.” Blood? Yes. “This is my blood; eat ye all of this broken bread, drink ye all of this shed blood, this symbolic cup.” He gave himself, and self-giving is the only true benefaction and donation. Let us not buy ourselves off by some gift of gold or silver. Such gifts we must give to be in the church at all; but they ought to represent sacrifice, denial, loss of enjoyment; they ought not to be mere asides, collateral incidents of which we take but small note. They ought to take bits out of us. We ought to be made to feel that part of ourselves has gone with every gift we gave.
No other man can do your work. There may be men as good as you, who can do their work better than you could do it; but no man can do your particular kind of work, no man can offer up your particular prayer. Every man has his own calling of God in this as in other matters. We do not all work in the same way. The good man to whom we have referred may not be what is termed a powerful, eloquent, or effective preacher, but he will speak healingly, lovingly, tenderly, and with sweet persuasiveness; and he will get hold of some who might be terrified by another style, and flee away from it, as men would seek to hide themselves from a threatening thunderstorm. No man can give away your tract; no other man can pay your visit to your sick friend. He knows you. A greater man would not be received. In some respects a better man would not be understood; but he knows you every tone in your voice, every motion of your hand within his, every look of your eye, every variation of your countenance, and a word from you has an effect which it would not have from any other living creature. Let every man, therefore, recognise his individual election and calling in this matter, and fulfil the same self-sacrificingly and gladly. Do not imagine that the failure is always attributable either to Elisha or to the staff, or even to Gehazi. There are some failures in the ministry of the word which are not to be spoken about as involving dishonesty on the part of the particular minister exercising it. Even Jesus Christ himself sometimes said, “The child is not awaked; there is no sound of voice; there is no sign of hearing.” Christ could not do many mighty works because of unbelief. God tries us by our failures to see how faithful we really are. There is a temptation in success, and we need occasionally the empty church, the deserted pew, and the ineloquent time in the pulpit, to show us that this work is God’s and not ours; that we have the treasure in earthen vessels, but the excellency of the power is of God and not of us.
And whilst there are failures attributable to the Gehazi spirit, and that may be attributable to the neglect of Elisha, there are other failures that have other explanations. My toiling brother, devoted minister, teacher with no harvest into which to thrust the sickle, messenger coming back again with the staff, saying, “The child is not awaked,” do not let me afflict you with unjust reproaches. Sometimes all this experience occurs in the case of the best and noblest men. I merely put a case for inquiry. Do not spare the inquiry. Do not withhold your attention from it in all its aspects and merits; and if you can truly say, “I have done my utmost, God helping me; I have not spared myself; I have worked hard; I have been patient and hopeful, and here is the staff the child is not awaked;” God will see to it that tomorrow you shall do a miracle that will bring back your joy, and seal the validity of your ministerial call. Take an example from the Shunammite herself. When Elisha said, “Take the staff, and run on before,” she said, “As the Lord liveth, and as thy soul liveth, thou shalt go too.” No staff for her. She wanted the presence of the living man, and she said she would not go without Elisha himself. That was the right spirit. “If thy presence go not with me, carry us not up hence.” “I will not let thee go, except thou bless me.” We will wrestle here, not till dawn, but till mid-day, and round again to midnight. Throw me in this wrestling. It will be omnipotence conquering feebleness, and that is not a victory. Thou must win. Let my feebleness be my strength: let my poverty be my introduction; let my loving entreaty and desire be the guarantee of my prevalence. “I will not let thee go, except thou bless me.”
A noted preacher was being waited for on the hills of Wales. The time had elapsed, the preacher was in the town, but was not on the hillside. The people were impatient, and the host of the preacher sent a messenger to tell him that the occasion was complete, and the people were ready and earnestly expecting him to come. The messenger went. The messenger came back again and said, “I do not know what is the matter, but the chamber door is locked. I heard voices within. I listened, and I heard the preacher say, ‘I will not go, unless you go with me.’ He is talking to some other man. He wants the other man to come, and unless that other man will come, he says he will not appear amongst us today. What is to be done?” The host understood the case. He said, “All will be well presently.” And so it was. The closeted preacher unlocked the door, came out with an invisible companion, “one like unto the Son of man,” and old Wales, accustomed to the noblest religious eloquence that ever fell from human lips, was never more deeply stirred and vitally thrilled than when that man spoke in the power of the other Man, and revealed the kingdom of God to an expectant and thankful people. Do not go without the other Man the Man Christ Jesus. Do not go alone. Say, whenever you go to the pulpit, or class, or sick-chamber, or district for any kind of Christian work whatsoever, say, “I will not go alone,” and if that desire be uttered heartily, lovingly, honestly, you shall not go alone. God the Father, God the Son, God the Holy Ghost will go with you, and the prey shall be delivered into your hand, and you shall return more than conqueror through him that loved you.
The Bane and the Antidote
2Ki 4:38-44
There was rest in the days of the early ministry, as we may see the from thirty-eighth verse. A very beautiful picture is given in that verse, and yet a very ghastly one; the ghastliness being seen in the dearth or famine that was in the land, the seven years’ dearth of which Elisha had prophesied; and the beauty of it is seen in the simplicity with which service was rendered to the prophet and the sons of the prophets: “Set on the great pot, and seethe pottage for the sons of the prophets.” The picture is that of the prophet seated among his young disciples, and caring not only for their intellectual culture but for their bodily welfare. In this sense how beautifully Elisha succeeds to the fatherly office which Elijah had so strongly and nobly sustained: one of the prophets went out into the field to gather herbs. Let him that is greatest amongst you be your servant. There is nothing wrong whatever in any minister whose circumstances dictate such a course going out to do his own work, to attend to his own necessities, and to be his own servant. The young prophet who went out found a climbing plant with tendrils, which was included by the Hebrews under the name of “a wild vine;” and he returned with his shawl full of gourds, and came and shred them into the pot of pottage. Nature grows poison as well as food. The sons of the prophets little knew the hurtful quality of the fruit that was being poured into the pot. In all things nature has its poisonous side as well as its sustaining and comforting aspect. The bane and antidote are both before us in nature. Death lies very near to life in the great open fields. Even our most natural passions lie but a single step from their destructive application. Can it be possible that a son of the prophets went out to gather food for a natural appetite, and came back with poison? This is what is being done every day. We may turn honest commerce into a means of felony. We may go into the market-place to buy food, and yet by some action we may perpetrate in connection with the purchase we may take all virtue out of the food and make it contribute to our worst qualities. Blessed are they who eat honest bread: everywhere the great law of trespass is written in nature. By putting poisons upon the earth so plentifully, what does the Lord say in effect but, Take care, be wise, examine your standing-ground, and do nothing foolishly? Thus nature is turned into a great training-school, within whose walls men are trained to sagacity and discrimination, so that they may know the right hand from the left, and the good from the bad, and thus may turn natural processes and customary daily duties into means of culture. What was the course adopted by the sons of the prophets when they found that they were taking poison in eating of the pottage? They instantly appealed to Elisha, saying, “O thou man of God, there is death in the pot.” They did not attempt to work a miracle themselves. They recognised the prerogatives of seniority, and they indicated their own inferior or secondary position. It is not said that the man went out at Elisha’s suggestion to gather herbs; probably, therefore, this incident may have been allowed simply for a correction of audacity or obtrusiveness. The man might be seeking to make up by natural processes what Elisha intended to carry out by a course of miraculous interposition. It is God’s delight to rebuke and baffle human interference, and to beat off the hands that would support his ark, or help him in the completion of his miracles. Sometimes the point at which human exertion ends is so fine as to be almost invisible, but we should remember that there is such a point, and be continually expecting to reach it, and be constantly praying that we may be saved from trespass or intrusion. The law of self-help is an admirable law within its own bounds, but when it is contributed towards the making-up of a process which God intends to be miraculous, it is then transformed into impiety.
“And there came a man from Baal-shalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat. And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the Lord, They shall eat, and shall leave thereof. So he set it before them, and they did eat, and left thereof, according to the word of the Lord” ( 2Ki 4:42-44 ).
Good fortune now seems to have befallen Elisha. Pious Israelites were now transferring to the prophets what had once been given to the Levitical priests: hence they brought to Elisha “bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof.” Surely this was a new thing to Elisha, and a great change from the mode of life which he had been latterly leading. He began life under very comfortable circumstances, probably being one of the richest men who had up to that time been called into the service of the Lord. He had, however, had his time of trial and suffering, but now the sun seemed to be shining upon him, and plenty seemed to be at his disposal. What did he do with his good fortune? It is remarkable that he did not selfishly appropriate it, but at once said, “Give unto the people, that they may eat.” Here again is a foreshadowing of the spirit and method of the Son of God. Whatever he had he held for the benefit of others. He was prepared to give away the five loaves and the few fishes to those who were in need. The servant said, “What, should I set this before an hundred men?” That is to say, how small it is for them; it is more than enough for thee, but how far would it go in satisfying the hunger of an hundred men? Elijah has been considered to be a type of John the Baptist, and in many respects Elisha has been seen to discover traits of character not unworthy of being regarded as typical of Jesus Christ; he was genial in life; he was constantly going about in the cities and villages; his career was remarkable for the private or domestic miracles which he worked, and a singular healing virtue seemed to reside in his bodily frame: surely in all these respects he resembles more than any other prophet resembled him of whom Moses and the prophets did write! Whilst we dwell upon the types of the Coming One we are delighted with them, for they possess a subtle charm, and throw over the mind a fascination which cannot but contribute to the establishment of pious feeling and sacred anticipation; but when we look upon him whom they typified, then how poor do all symbols and emblems become. Then, how we exclaim in the language of the Queen of Sheba, “The half had not been told me!” Surely there are no adequate types of light. Sometimes men, looking upon a beautiful landscape on a grey day, have said that they could imagine what it would be when the sun was shining. But no man can imagine light. Wherever it comes, it comes with a gracious surprise, revealing beauties undreamed of, and showing aspects of the scene which may startle even those who are most familiar with the outline of the land. The colour is never the same for many moments consecutively, and when the colour changes the whole scene seems to undergo transformation. It is even so with the coming of the Son of man. Looking upon all his forerunners we say, we can now surely imagine what Christ will be when he comes. But, lo! when his sun arises with healing in his wings, we forget all the stars that shone before him, and they retire from the sky which they adorned, unable to continue longer, when the true light shineth which lighteth every man that cometh into the world.
Prayer
God of our fathers be the God of their succeeding race. Let thy light and thy truth shine forth and establish themselves in the love and confidence of all mankind. Hide not thy face from us. In the hiding of thy face is darkness, and the keeping back of thy hand is death. Draw near unto us! To our hearts daily do thou speak comfortably. Rebuke us not in thine anger, chide us not in thy displeasure, for the look of thy judgment will destroy us, and the breath of thine anger will carry us away. Our only hope is in thy love. Thy love we know best in Christ Jesus, the priest, the victim, the propitiation for our sins, and not for ours only, but for the sins of the whole world. In his love would we meet thee, it is thine own love, eternal, unchangeable, infinite. We would hide ourselves in it as in a sanctuary that cannot be violated. May we stand in the infinite enclosure, safe from every assault and every temptation. Thou knowest us every one. Thou art the father which seeth in secret. Thou knowest our innermost thought There is not a word on our tongue that thou hast not weighed. There is not a thought in our heart that thine eyes have not penetrated. What shall we say unto thee, then, but God be merciful unto us sinners. We know the mystery of doubt We know what it is to go away from God, and to endeavour to create for ourselves gardens in the bleak wilderness. We are ashamed of our inventions, we renounce our hypocrisies. We come with the frankness of contrition, owning all our sin, and asking thee whilst looking upon the Saviour’s cross to pardon it with infinite forgiveness. Keep us every one during the few days we may have yet to live. Put within us the spirit of wisdom and of patience, and create in us that sacred expectation which expresses itself in filial prayer. Go with us the remainder of the journey. If there be long hills which we have yet to climb, the Lord help us to ascend every one of them in his own strength and grace. If the darkness should soon settle upon us, may we have a light in our hearts which no night can quench. Enable every man who has made a good vow, to keep it. Give answers of peace to those who have sought them in the name of Christ; and give to every one of us such a conception of life as shall make us solemn yet cheerful; sober because of the nearness of death, yet joyous because of our approaching immortality. “Jesus, refuge of my soul, let me to thy bosom flee.” “Rock of ages cleft for me, let me find my rest in thee.” Blind us to every other attraction, and fix our eyes on thine own fascination, thou Christ of God, fairest among ten thousand and lovely altogether. Amen.
X
GATHERING UP THE FRAGMENTS THAT NOTHING BE LOST
The title of this chapter is a New Testament text for an Old Testament discussion. For the sake of unity the last two chapters were devoted exclusively to Elijah and Elisha. It is the purpose of this discussion to call attention to some matters worthy of note that could not very well be incorporated in those personal matters, and yet should not be omitted altogether.
It is true, however, that the heart of the history is in the lives of these two great prophets of the Northern Kingdom. In bringing up the record we will follow the chronological order of the scriptures calling for exposition.
Jehoshaphat’s Shipping Alliance with Ahaziah. We have two accounts of this: first, in 1Ki 22:47-49 , and second, in 2Ch 20:35-37 . I wish to explain, first of all, the locality of certain places named in these accounts. Tarshish, as a place, is in Spain. About that there can be no question. About Ophir, no man can be so confident. There was an Ophir in the southern part of Arabia; a man named Ophir settled there, but I do not think that to be the Ophir of this section. The Ophir referred to here is distinguished for the abundance and fine quality of its gold. Several books in the Bible refer to the excellency of “the gold of Ophir,” and to the abundance of it. Quite a number of distinguished scholars would locate it in the eastern part of Africa. Some others would locate it in India, and still others as the Arabian Ophir. My own opinion is, and I give it as more than probable, that the southeastern coast of Africa is the right place for Ophir. Many traditions put it there, the romance of Rider Haggard, “King Solomon’s Mines,” follows the traditions. The now well-known conditions of the Transvaal would meet the case in some respects.
Ezion-geber is a seaport at the head of the Gulf of Akaba, which is a projection of the Red Sea. What is here attempted by these men is to re-establish the famous commerce of Solomon. I cite the passages in the history of Solomon that tell about this commerce. In 1Ki 9:26 we have this record: “And King Solomon made a navy of ships in Eziongeber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram (king of Tyre) sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to King Solomon.” Now, 1Ki 10:11 reads: “And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of Almug trees and precious stones.” This “almug-trees” is supposed to be the famous sweet-scented sandalwood. The precious stones would agree particularly with the diamond mines at Kimberly in the Transvaal.
Then1Ki_10:22 reads: “For the king had at sea a navy of Tarshish with the navy of Hiram: Once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks.” The ivory and apes would fit very well with the African coast, but we would have to go to India to get the spices, which are mentioned elsewhere, and the peacocks. A three years’ voyage for this traffic seems to forbid the near-by Arabian Ophir, and does make it reasonable that the merchant fleet touched many points Arabia, Africa, and the East Indies. It is, therefore, not necessary to find one place notable for all these products gold, jewels, sandalwood, ivory, apes, spices, and peacocks. Solomon, then, established as his only seaport on the south Eziongeber, a navy, manned partly by experienced seamen of Tyre, and these ships would make a voyage every three years. That is a long voyage and they might well go to Africa and to India to get these varied products, some at one point and some at another.
Now Jehoshaphat and Ahaziah (king of Israel) made an alliance to re-establish that commerce. The first difficulty, however, is that the Chronicles account says that these ships were to go to Tarshish, and the Kings account says that they were ships of Tarshish to go to Ophir. My explanation of that difficulty is this: It is quite evident that no navy established at Eziongeber would try to reach Spain by circumnavigating Africa, when it would be so much easier to go from Joppa, Tyre, or Sidon over the Mediterranean Sea to Spain. “Tarshish ships” refers, not to the destination of the ships, but to the kind of ships, that is, the trade of the Mediterranean had given that name to a kind of merchant vessel, called “Ships of Tarshish.” And the ships built for the Tarshish trade, as the name “lndianman” was rather loosely applied to certain great English and Dutch merchant vessels. It is an error in the text of Chronicles that these ships were to go to Tarshish. They were Tarshish ships, that is, built after the model of Tarshish ships, but these ships were built at Eziongeber for trade with Ophir, Africa, and India.
1Ki 22:47 of the Kings account needs explanation: “And there was no king in Edom; a deputy was king.” The relevancy of that verse is very pointed. If Edom had been free and had its own king, inasmuch as Eziongeber was in Edom, Judah never could have gone there to build a navy. But Edom at this time was subject to Judah, and a Judean deputy ruled over it. That explains why they could come to Eziongeber.
One other matter needs explanation. The account in Kings says, “Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.” Ahaziah attributed the shipwreck of that fleet to the incompetency of the Judean seamen. He did not believe that there would have been a shipwreck if he had been allowed to furnish experienced mariners, as Hiram did. So Kings gives us what seems to be the human account of that shipwreck, viz: the incompetency of the mariners; but Chronicles gives us the divine account, thus: “Because thou hast joined thyself with Ahaziah, the Lord hath destroyed thy works. And the ships were broken.” How often do we see these two things: the human explanation of the thing, and the divine explanation of the same thing. Ahaziah had no true conception of God, and he would at once attribute that shipwreck to human incompetency, but Jehoshaphat knew better; he knew that shipwreck came because he had done wickedly in keeping up this alliance with the idolatrous kings of the ten tribes.
THE TRANSLATION OF ELIJAH Let us consider several important matters in connection with the translation of Elijah, 2Ki 2:1-18 . First, why the course followed by Elijah? Why does he go from Carmel to Gilgal and try to leave Elisha there, and from Gilgal to Bethel and try to leave Elisha there, and from Bethel to Jericho and try to leave Elisha there? The explanation is that the old prophet, having been warned of God that his ministry was ended and that the time of his exodus was at hand, wished to revisit in succession all of these seminaries. These were his stopping places, and he goes from one seminary to another. It must have been a very solemn thing for each of these schools of the prophets, when Elisha and Elijah came up to them, for by the inspiration of God as we see from the record, each school of the prophets knew what was going to happen. At two different places they say to Elisha, “Do you know that your master will be taken away to-day?” Now, the same Spirit of God that notified Elijah that his time of departure was at hand, also notified Elisha, also notified each school of the prophets; they knew.
But why keep saying to Elisha, “You stay here at Gilgal; the Lord hath sent me to Bethel,” and, “You stay here at Bethel; the Lord hath sent me to Jericho,” and “You stay here at Jericho; the Lord hath sent me to the Jordan”? It was a test of the faith of Elisha. Ruth said to Naomi, “Entreat me not to leave thee, nor to forsake thee; for where thou goest, I will go; and God do so to me, if thy God be my God, and thy people my people, and where thou diest there will I die also.” With such spirit as that, Elisha, as the minister to Elijah, and as the disciple of Elijah, and wishing to qualify himself to be the successor of Elijah, steadfastly replied: “As the Lord liveth and thy soul liveth, I will not forsake thee.” “I am going with you just as far as I can go; we may come to a point of separation, but I will go with you to that point.” All of us, when we leave this world, find a place where the departing soul must be without human companionship. Friends may attend us to that border line but they cannot pass over with us.
We have already discussed the miracle of the crossing of the Jordan. Elijah smote the Jordan with his mantle and it divided; that was doubtless his lesson to Elisha, and we will see that he learned the lesson. I heard a Methodist preacher once, taking that as a text, say, “We oftentimes complain that our cross is too heavy for us, and groan under it, and wish to be relieved from it.” “But,” says he, “brethren, when we come to the Jordan of death, with that cross that we groaned under we will smite that river, and we will pass over dry-shod, and leave the cross behind forever, and go home to a crown to wear.”
The next notable thing in this account is Elijah’s question to Elisha: “Have you anything to ask from me?” “Now, this is the last time; what do you want me to do for you?” And he says, “I pray thee leave a double portion of thy spirit on me.” We see that he is seeking qualification to be the successor. “Double” here does not mean twice as much as Elijah had, but the reference is probably to the first-born share of an inheritance. The first-born always gets a double share, and Elisha means by asking a double portion of his spirit that it may accredit him as successor. Or possibly “double” may be rendered “duplicate,” for the same purpose of attenuation. The other prophets would get one share, but Elisha asks for the first-born portion. Elijah suggests a difficulty, not in himself, but in Elisha ; he said, “You ask a hard thing of me, yet if you see me when I go away, you will get the double portion of my spirit,” that is, it was a matter depending on the faith of the petitioner, his power of personal perception. “When I go up, if your eyes are open enough to see my transit from this world to a higher, that will show that you are qualified to have this double portion of my spirit.” We have something similar in the life of our Lord. The father of the demoniac boy says to our Lord, “If thou canst do anything, have compassion on us and help us.” Jesus replied, “If thou canst! All things are possible to him that believeth.” It was not a question of Christ’s ability, but of the supplicant’s faith.
The next thing is the translation itself. What is meant by it? In the Old Testament history two men never died; they passed into the other world, soul and body without death: Enoch and Elijah. And at the second coming of Christ every Christian living at that time will do the same thing. “In a moment, in the twinkling of an eye, they shall be changed.” Now, what is that change of the body by virtue of which without death, it may ascend into heaven? It is a spiritualization of the body eliminating its mortality, equivalent to what takes place in the resurrection and glorification of the dead bodies. I preached a sermon once on “How Death [personified] Was Twice Startled.” In the account of Adam it is said, “And he died” and so of every other man, “and he died.” Methuselah lived 969 years, but he died. And death pursuing all the members of the race, strikes them down, whether king or pauper, whether prophet or priest. But when he comes to Enoch his dart missed the mark and he did not get him. And when he came to Elijah he missed again. Now the translations of Enoch and Elijah are an absolute demonstration of two things: First, the immortality of the soul, the continuance of life; that death makes no break in the continuity of being. Second, that God intended from the beginning to save the body. The tree of life was put in the garden of Eden, that by eating of it the mortality of the body might be eliminated. Sin separated man from that tree of life, but it is the purpose of God that the normal man, soul and body, shall be saved. The tradition of the Jews is very rich on the spiritual significance of the translation of Enoch and Elijah. In Enoch’s case it is said, “He was not found because God took him,” and in this case fifty of the sons of the prophets went out to see if when Elijah went to heaven his body was not left behind, and they looked all over the country to find his body. Elisha knew; he saw the body go up.
Now, in Revelation we have the Cherubim as the chariot of God. This chariot that met Elijah at the death station was the chariot of God, the Cherubim. Just as the angels met Lazarus and took his soul up to heaven, and it is to this wonderful passage that the Negro hymn belongs: “Swing Low, Sweet Chariot.”
Elisha cried as the great prophet ascended, “My Father! My rather I The chariots of Israel and the horsemen thereof,” the meaning of which is that thus had gone up to heaven he who in his life had been the defense of Israel, worth more than all of its chariots and all of its cavalry. Now these very words “were used when Elisha died. “My Father! My Father! The chariots of Israel and the horsemen thereof,” signifying that he had been the bulwark of the nation as Elijah had been before him.
ELISHA’S MINISTRY, 2Ki 2:19-25 As Elijah went up something dropped not his body, but just his mantle his mantle fell, and it fell on Elisha, symbolic of the transfer of prophetic leadership from one to the other. Now, he wants to test it, a test that will accredit him; so he goes back to the same Jordan, folds that same mantle up just as Elijah had done, and smites the Jordan. But, mark you, he did not say, “Where is Elijah” the man, Elijah, was gone, but, “Where is the Lord God of Elijah?” and the waters divided and he came over. There he stood accredited with a repetition of the miracle just a little before performed by Elijah, which demonstrated that he was to be to the people what Elijah had been. And this was so evident that the sons of the prophets recognized it and remarked on it: “The spirit of Elijah doth rest on Elisha.” It is a touching thing to me, this account of more than fifty of these prophets, as the president of their seminary is about to disappear, came down the last hill that overlooks the Jordan, watching to see what became of him. And they witness the passage of the Jordan they may have seen the illumination of the descent of the chariot of fire. They wanted to go and get the body the idea of his body going up they had not taken in, and they could not be content until Elisha, grieved at their persistence) finally let them go and find out for themselves that the body had gone to heaven.
I have just two things to say on the healing of the noxious waters at Jericho. The first is that neither the new cruse nor the salt put in it healed the water. It was a symbolic act to indicate that the healing would be by the power of God. Just as when Moses cast a branch into the bitter waters of Marah, as a symbolic act. The healing power comes from God. The other re-mark is on that expression, “unto this day,” which we so frequently meet in these books. Its frequent recurrence is positive proof that the compiler of Kings and the compiler of Chronicles are quoting from the original documents. “Unto this day” means the day of the original writer. It does not mean unto the day of Ezra wherever it appears in Chronicles, but it means unto the day of the writer of the part of history that he is quoting from. More than one great conservative scholar has called attention to this as proof that whoever compiled these histories is quoting the inspired documents of the prophets.
THE CHILDREN OF BETHEL AND THE SHE-BEARS Perhaps a thousand infidels have referred Elisha’s curse to vindictiveness and inhumanity. The word rendered “little children” is precisely the word Solomon uses in his prayer at Gibeon when he says, “I am a little child” he was then a grown man. Childhood with the Hebrews extended over a much greater period of time than it does with us. The word may signify “young men” in our modern use of the term. And notice the place was Bethel, the place of calf worship, where the spirit of the city was against the schools of the prophets, and these young fellows call them “street Arabs,” “toughs,” whom it suited to follow this man and mock him: “Go up, thou bald bead; go up, thou bald head.” Elisha did not resent an indignity against himself, but here is the point: these hostile idolaters at Bethel, through their children are challenging the act of God in making Elisha the head of the prophetic line. He turned and looked at them and he saw the spirit that animated them saw that it was an issue between Bethel calf worship and Bethel, the school of the prophets, and that the parents of these children doubtless sympathized in the mockery, and saw it to be necessary that they should learn that sacrilege and blasphemy against God should not go unpunished. So, in the name of the Lord he pronounces a curse on them had it been his curse, no result would have followed. One man asks, “What were these she-bears doing so close to Bethel?” The answer is that in several places in the history is noted the prevalence of wild animals in Israel. We have seen how the old prophet who went to this very Bethel to rebuke Jeroboam and turned back to visit the other prophet, was killed by a lion close to the city.
Another infidel question is, “How could God make a she bear obey him?” Well, let the infidel answer how God’s Spirit could influence a single pair of all the animals to go into the ark. Over and over again in the Bible the dominance of the Spirit of God over inanimate things and over the brute creation is repeatedly affirmed. The bears could not understand, but they would follow an impulse of their own anger without attempting to account for it.
THE INCREASE IN THE WIDOW’S OIL, 2Ki 4:1-7
We have already considered this miracle somewhat in the chapter on Elisha, and now note particularly:
1. It often happens that the widow of a man of God, whether prophet or preacher, is left in destitution. Sometimes the fault lies in the imprudence of the preacher or in the extravagance of his family, but more frequently, perhaps, in the inadequate provision for ministerial support. This destitution is greatly aggravated if there be debt. The influence of a preacher is handicapped to a painful degree, when, from any cause, he fails to meet his financial obligations promptly. In a commercial age this handicap becomes much more serious.
2. The Mosaic Law (Lev 25:39-41 ; see allusion, Mat 18:25 ) permitted a creditor to make bond-servant of a debtor and his children. For a long time the English law permitted imprisonment for debt. This widow of a prophet appeals to Elisha, the head of the prophetic school, for relief, affirming that her husband did fear God. In other words, he was faultless in the matter of debt. The enforcement of the law by the creditor under such circumstances indicates a merciless heart.
3. The one great lesson of the miracle is that the flow of the increased oil never stayed as long as there was a vessel to receive it. God wastes not his grace if we have no place to put it: according to our faith in preparation is his blessing. He will fill all the vessels we set before him.
DEATH IN THE POT, 2Ki 4:38-41 We recall this miracle to deepen a lesson barely alluded to in the chapter on Elisha. The seminaries at that time lived a much more simple life than the seminaries of the present time; it did not take such a large fund to keep them up. Elisha said, “Set on the great pot,” and one of the sons of the prophets went out to gather vegetables. He got some wild vegetables he knew nothing about here called wild gourd and shred them into the pot, not knowing they were poisonous. Hence the text: “O man of God, there is death in the pot.” I once took that as the text for a sermon on “Theological Seminaries and Wild Gourds,” showing that the power of seminaries depends much on the kind of food the teachers give them. If they teach them that the story of Adam and Eve is an allegory, then they might just as well make the second Adam an allegory, for his mission is dependent on the failure of the first. If they teach them the radical criticism; if they teach anything that takes away from inspiration and infallibility of the divine Word of God or from any of its great doctrines then, “O man of God, there is death in the pot” that will be a sick seminary.
In a conversation once with a radical critic I submitted for his criticism, without naming the author, the exact words of Tom Paine in his “Age of Reason,” denying that the story of Adam and Eve was history. He accepted it as eminently correct. Then I gave the author, and inquired if it would be well for preachers and commentators to revert to such authorities on biblical interpretation. He made no reply. We find Paine’s words not only in the first part of the “Age of Reason,” written in a French prison without a Bible before him, but repeated in the second part after he was free and had access to Bibles. I gave this man a practical illustration, saying, “You may take the three thousand published sermons of Spurgeon, two sets of them, and arrange them, one set according to the books from which the texts are taken Gen 1:2 , Gen 1:3 , etc., and make a commentary on the Bible. By arranging the other set of them in topical order, you have a body of systematic theology.” Now this man Spurgeon believed in the historical integrity and infallibility of the Bible, in its inspiration of God, and he preached that, just that. As the old saying goes, “The proof of the pudding is in the chewing of the bag.” He preached just that, and what was the result? Thousands and thousands of converts wherever he preached, no matter what part of the Bible he was preaching from; preachers felt called to enter the ministry, orphan homes rose up, almshouses for aged widows, colportage systems established, missionaries sent out, and all over the wide world his missionaries die in the cause. One man was found in the Alps, frozen to death, with a sermon of Spurgeon in his hand. One man was found shot through the heart by bush rangers of Australia, and the bullet passed through Spurgeon’s sermon on “The Blood of Jesus.” Now, I said to this man, “Get all your radical critics together, and let them preach three thousand sermons on your line of teaching. How many will be converted? How many backsliders will be reclaimed? How many almshouses and orphanages will be opened? How many colportage systems established? Ah! the proof of the pudding is in the chewing of the bag. If what you say is the best thing to teach about the Bible is true, then when you preach, it will have the best results. But does it?”
We have considered Elisha’s miracle for providing water for the allied armies of Israel, Judah, and Edom, when invading Moab (2Ki 3:10-19 ). We revert to it to note partakelarly this passage: “And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew sword, to break through unto the king of Edom: but they could not. Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great wrath against Israel: and they departed from him, and returned to their own land” (2Ki 3:26-27 ). On this passage I submit two observations:
1. Not long after this time the prophet Micah indignantly inquires, “Shall I give my firstborn for my transgressions, the fruit of my body for the sin of my soul?” The context is a strong denunciation of the offering of human sacrifices to appease an angry deity. The Mosaic law strongly condemned the heathen custom of causing their children to pass through the fire of Molech. Both this book of Kings and Jeremiah denounce judgment on those guilty of this horrible practice. The Greek and Roman classics, and the histories of Egypt and Phoenicia, show how widespread was this awful custom.
2. But our chief difficulty is to expound the words, “There was great wrath against Israel.” But what was its connection with the impious sacrifice of the king of Moab? Whose the wrath? The questions are not easy to answer. It is probable that the armies of Edom and Judah were angry at Israel for pressing the king of Moab to such dire extremity, and so horrified at the sacrifice that they refused longer to co-operate in the campaign. This explanation, while not altogether satisfactory, is preferred to others more improbable. It cannot mean the wrath of God, nor the wrath of the Moabites against Israel. It must mean, therefore, the wrath of the men of Judah and Edom against Israel for pressing Mesha to such an extent that he would offer his own son as a sacrifice.
QUESTIONS
I. On the two accounts of Jehoshaphat’s shipping alliance with Ahaziah, 2Ki 22 ; 2Ch 20 , answer:
1. Where is Tarshish?
2. Where is Ophir?
3. Where is Ezion-geber?
4. What is the relevance of 1Ki 22:47 ?
5. Explain “ships of Tarshish” in Kings, and “to go to Tarshish” in Chronicles.
6. What commerce were they seeking to revive, and what passage from 1 Kings bearing thereon?
7. How does the book of Kings seem to account for the wreck of the fleet, and how does Chronicles give a better reason?
II. On the account of Elijah’s translation (2Ki 2:1-18 ) answer:
1. Why the course taken by Elijah by way of Gilgal, Bethel, and Jericho?
2. How did both Elisha and the schools of the prophets know about the impending event?
3. What was the object of Elijah in telling Elisha to tarry at each stopping place while he went on?
4. What was the meaning of Elisha’s request for “a double portion” of Elijah’s spirit and why was this a hard thing to ask, i.e., wherein the difficulty? Illustrate by a New Testament lesson.
5. What was the meaning of Elijah’s translation, and what other cases, past or prospective?
6. What was the meaning of Elisha’s expression, “My Father! My Father! The chariots of Israel and the horsemen thereof,” and who and when applied the same language to Elisha?
7. How does Elisha seek a test of his succession to Elijah and how do others recognize the credentials?
III. How do you explain the seeming inhumanity of Elisha’s cursing the children of Bethel?
IV. On the widow’s oil (2Ki 4:1-7 ), answer:
1. What often happens to the widow of a prophet or preacher, and what circumstance greatly aggravates the trouble?
2. What is the Mosaic law relative to debtors and creditors?
3. What one great lesson of the miracle?
V. On “Death in the Pot” answer:
1. What the incident of the wild gourds?
2. What application does the author make of this?
3. What comparison does the author make between Spurgeon and the Radical Critics?
VI. On Elisha’s miracle, the water supply, answer:
1. What is the allusion in Micah’s words, “Shall I give my first-born,” etc.?
2. What the meaning of “There was great wrath against Israel”?
IX
ELISHA, THE SUCCESSOR OF ELIJAH
2Ki 2:13-13:21 For the sake of unity, this chapter, like the one on Elijah, will be confined to a single person, Elisha, who was the minister, the disciple, and the successor of the prophet Elijah. “Minister” means an attendant who serves another generally a younger man accompanying and helping an older man. A passage illustrating this service 2Ki 3:11 : “Elisha, who poured water on the hands of Elijah.” We may here recall a situation when no wash basin was convenient, and the water was poured on our hands for our morning ablutions. A corresponding New Testament passage is Act 13:5 : “Paul and Barnabas had John Mark to their minister,” that is, the young man, John Mark, attended the two older preachers, and rendered what service he could. Elisha was also a disciple of Elijah. A disciple is a student studying under a teacher. In the Latin we call the teacher magister. Elijah was Elisha’s teacher in holy things. Then Elisha was a successor to Elijah. Elijah held the great office of prophet to Israel, and in view of his speedy departure, God told him to anoint Elisha to be his successor, that is, successor as prophet to the ten tribes.
About four years before the death of Ahab, 800 B.C., Elijah, acting under a commission from God, found Elisha plowing, and the record says, “with twelve yoke of oxen.” I heard a cowman once say that it was sufficient evidence of a man’s fitness to preach when he could plow twelve yoke of oxen and not swear. But the text may mean that Elisha himself plowed with one yoke, and superintended eleven other plowmen. Anyhow, Elijah approached him and dropped his mantle around him. That was a symbolic action, signifying, “When I pass away you must take my mantle and be my successor.” Elisha asked permission to attend to a few household affairs. He called together all the family, and announced that God had called him to a work so life-filling he must give up the farm life and devote himself to the higher business. To symbolize the great change in vocation he killed his own yoke of oxen and roasted them with his implements of husbandry; and had a feast of the family to celebrate his going into the ministry. It is a great thing when the preacher knows how to burn the bridges behind him, and when the family of the preacher recognizes the fulness and completeness of the call to the service of God.
The lesson of this and other calls is that no man can anticipate whom God will call to be his preacher. He called this man from the plow handles. He called Amos from the gathering of sycomore fruit; he called Matthew from the receipt of custom; he called the fishermen from their nets; he called a doctor in the person of Luke. We cannot foretell; the whole matter must be left to God and to God alone, for he alone may put a man into the ministry. I heard Dr. Broadus preach a great sermon on that once: “I thank Christ Jesus, my Lord, for that he hath enabled me and counted me faithful, putting me into this ministry, who was before a blasphemer.”
Elijah served as a prophet fifty-five years. That is a long ministry. There were six kings of Israel before he passed away, as follows: Ahab, Ahaziah, Jehoram, Jehu, Jehoahaz, and Joash. There were five sovereigns of Judah, to wit: Jehoshaphat, Jehoram, Ahaziah, Athaliah (this one a woman) and Joash. Athaliah was queen by usurpation.
God said to Elijah, “Anoint Elisha to be thy successor; anoint Jehu to be king of Israel, and anoint Hazael to be king of Syria.” Now here were two men God-appointed to the position of king, as this man was to the position of prophet, and we distinguish them in this way: It does not follow that because the providence of God makes a man to be king, that the man is conscious of his divine call, like the one who is called to be a preacher. For instance, he says, “I called Cyrus to do what I wanted done: I know him, though he does not know me.” The lesson is that God’s rule is supreme over all offices. Even the most wicked are overruled to serve his general purposes in the government of the world.
The biblical material for a sketch of Elisha’s life 1Ki 19:16 to 2Ki 13:21 . Elisha means, “God the Saviour.” The Greek form is Elisaios; we find it in the Greek text of Luk 4:27 , where our Lord says, “There were many widows in Israel in the days of Elisaios. ” “Elijah” is Hebrew, and “Elias” is the corresponding Greek word; “Elisha” is Hebrew, and “Elisaios” is the corresponding Greek form.
We will now distinguish between the work of Elijah and Elisha, giving some likenesses and some unlikenesses. In the chapter on Elijah attention has already been called to the one great unlikeness, viz: that Elijah did not live in public sight; he appeared only occasionally for a very short time. Elisha’s whole life was in the sight of the public; he had a residence in the city of Samaria, and a residence at Gilgal; he was continually passing from one theological seminary to another; he was in the palaces of the kings, and they always knew where to find him. He had a great deal to do with the home life of the people, with the public life of the people and with the governmental life of the people. There were some points of likeness in their work, so obvious I need not now stop to enumerate them. Elijah’s life was more ascetic, and his ministry was mainly a ministry of judgment, while Elisha’s was one of mercy.
The New Testament likenesses of these two prophets are as follows: Elijah corresponds to John the Baptist, and Elisha’s ministry is very much like the ministry of Jesus in many respects.
There were many schools of the prophets in the days of Elijah and Elisha. Commencing with Jericho we have one; the next was at Bethel; the third at Gilgal not the Gilgal near Jericho but the one in the hill country of Ephraim and there was one at Mount Carmel. These stretched across the whole width of the country four theological seminaries. The history shows us that Elijah, just before his translation, visited every one of them in order, and that Elisha, as soon as Elijah was translated, visited the same ones in reverse order, and there is one passage in the text that tells us that he was continually doing this.
I think the greatest work of Elisha’s life was this instruction work; it was the most far-reaching; it provided a great number of men to take up the work after he passed away. Indeed the schools of the prophets were the great bulwarks of the kingdom of God for 500 years during the Hebrew monarchy. We cannot put the finger on a reformation, except one, in that five hundred years that the prophets did not start. One priest carried on a reformation we will come to it later. But the historians, the poets, the orators, the reformers, and the revivalists, all came from the prophets. Every book in the Bible is written by a man that had the prophetic spirit. Elisha was the voice of God to the conscience of the kings and the people, and when we study the details of his life we will see that as the government heard and obeyed Elisha it prospered, and as it went against his counsel it met disaster.
We have two beautiful stories that show his work in the homes. One of them is the greatest lesson on hospitality that I know of in the Bible. A wealthy family lived right on the path between the Gilgal seminary and the Mount Carmel seminary. The woman of the house called her husband’s attention to the fact that the man of God, Elisha, was continually passing to and fro by their house; that he was a good man, and that they should build a little chamber on the wall to be the prophet’s chamber. “We will put a little table in it, and a chair, and a bed, and we will say to him, Let this be your home when you are passing through.” Elisha was very much impressed with this woman’s thoughtfulness, and the reason for it. He asked her what he could do for her. But she lived among her own people, wanted no favor from the king nor the general of the army. Elisha’s servant suggested that she was childless, so he prophesied to her that within a year she would be the mother of a son. The son was born and grew up to be a bright boy, and, like other boys, followed his father to the field. One hot day when they were reaping and it was very hot in reaping time over there he had a sunstroke and said, “My head! My head!” The father told his servant to take him to his mother as usual, let a child get sick and the daddy is sure to say, “Take him to his mother.” I don’t know what would become of the children if the mothers did not take care of them when they are sick. But the boy died. The woman had a beast saddled and went to the seminary at Mount Carmel. She knew Elisha was there for he had not passed back. It was a very touching story. Anyhow, Elisha restored the boy to life, and to show how it lingered in his mind, years afterward he sent word to her that there would be a famine of seven years, and she had better migrate until the famine was over. She went away for seven years, and when she came back a land-grabber had captured her home and her inheritance. She appealed the case to Elisha, and Elisha appealed the case to the king, and then the kin said, “Tell me, I pray thee, all the great things that Elisha hath done.” When he had heard the full story of this man’s work he said, “Let this woman have her home back again, and interest for all the time it has been used by another.” This is a very sweet story of family life.
There is another story. One of the “theologs ” I do not know how young he was, for he had married and had children the famine pressed so debt was incurred, and they had a law then we find it in the Mosaic code that they might make a bondman of the one who would not pay his debts. The wife of this “theolog” came to Elisha and said, “My husband is one of the prophets; the famine has brought very hard times, and my boys are about to be enslaved because we cannot pay the debt.” Then he wrought the miracle that we will consider a little later, and provided for the payment of the debt of that wife of the prophet and for the sustenance of them until the famine passed away.
These two stories show how this man in going through the country affected the family life of the people; there may have been hundreds of others. I want to say that I have traveled around a good deal in my days, over every county in this state. It may be God’s particular providence, but I have never been anywhere that I did not find good people. In the retrospect of every trip of my life there is a precious memory of godly men that I met on the trip. I found one in the brush in Parker County, where it looked like a “razor-back” hog could not make a living, and they were very poor. I was on my way to an association, and must needs pass through this jungle, and stopped about noon at a small house in the brush, where I received the kindest hospitality in my life. They were God’s children. They fixed the best they had to eat, and it was good, too the best sausage I ever did eat. So this work of Elisha among the families pleases me. I have been over such ground, and I do know that the preacher who is unable to find good, homes and good people, and who is unable to leave a blessing behind him in the homes, is a very poor preacher. I have been entertained by the great governors of the state and the generals of armies, but I have never enjoyed any hospitality anywhere more precious than in that log cabin in the jungle.
The next great work of Elisha was the miracles wrought by him. There were two miracles of judgment. One was when he cursed the lads of Bethel that place of idolatry and turned two she-bears loose that tore up about forty of them. That is one judgment) and I will discuss that in the next chapter. Just now I am simply outlining the man’s whole life for the sake of unity.
The second miracle of judgment was the inflicting on Gehazi the leprosy of Naaman. The rest of his miracles were miracles of patriotism or of mercy. The following is a list (not of every one, for every time he prophesied it was a miracle): 2Ki 2:14 tells us that he divided the Jordan with the mantle of Elijah; 2Ki 2:19 , that he healed the bad springs of Jericho, the water that made the people sick and made the land barren, which was evidently a miracle of mercy. The third miracle recorded is in 2Ki 2:23 , his sending of the she-bears (referred to above) ; the fourth is recorded in 2Ki 3:16 , the miracle of the waters. Three armies led by three kings were in the mountains of Edom, on their way to attack Moab. There was no water, and they were about to perish, and they appealed to Elisha. He told them to go out to the dry torrent bed and dig trenches saying, “To-morrow all of those trenches will be full of water, and you won’t see a cloud nor hear it thunder.” It was a miracle in the sense that he foresaw how that water would come from rain in the mountains. I have seen that very thing happen. Away off in the mountains there may be rain one can’t see it nor hear it from where he is in the valley. The river bed is as dry as a powder horn, and it looks as if there never will be any rain. I was standing in a river bed in West Texas once, heard a roaring, looked up and saw a wave coming down that looked to me to be about ten feet high the first wave and it was carrying rocks before it that seemed as big as a house, and rolling them just as one would roll a marble.. So his miracle consisted in his knowledge of that storm which they could not see nor hear. If they had not dug the trenches they would have still had no water for a mountain torrent is very swift to fall. In that place where I was, in fifteen minutes there was a river, and in two or three hours it had all passed away. But the trenches of Elisha were filled from the passing flood.
The fifth miracle is recorded in 2Ki 4:2-7 , the multiplying of the widow’s oil, that prophet’s wife that I have already referred to. The sixth miracle is recorded in 2Ki 4:8-37 , first the giving and then the restoring to life of the son of the Shunamite. The seventh is given in 2Ki 4:38 , the healing of the poisonous porridge: “Ah, man of God! there is death in the pot,” or “theological seminaries and wild gourds.” The eighth miracle is found in 2Ki 5:1-4 , the multiplying of the twenty loaves so as to feed 100 men. The ninth, 2Ki 5:1-4 , the healing of Naaman’s leprosy, and the tenth, 2Ki 5:26-27 , the inflicting on Gehazi the leprosy of which Naaman was healed.
The eleventh miracle is found in 2Ki 6:1-7 , his making the ax to swim. One of the prophets borrowed an ax to increase the quarters; the seminary was growing and the place was too straight for them, and they had to enlarge it. They did not have axes enough, and one of them borrowed an ax. In going down to the stream to cut the wood, the head of the ax slipped off and fell into the water and there is a text: “Alas, my master, for it was borrowed.” The miracle in this case was his suspension of the law of gravity, and making that ax head to swim, so that the man who lost it could just reach out and get it.
Twelfth, 2Ki 6:8-12 , the revealing of the secret thought of the Syrian king, even the thoughts of his bedchamber. No matter what, at night, the Syrian king thought out for the next day, Elisha knew it by the time he thought it, and would safeguard the attack at that point.
Thirteenth, 2Ki 6:15 , his giving vision to his doubtful servant when the great host came to capture them. The servant was scared. Elisha said, “Open this young man’s eyes, and let him see that they who are for us are more than those who are against us.” What a text! His eyes were opened, and he saw that hilltop guarded with the chariots of God and his angels. We need these eye openers when we get scared.
Fourteenth, the blinding of that Syrian host that came to take him. He took them and prayed to the Lord to open their eyes again. An Irishman reported at the first battle of Manasseh, thus: “I surrounded six Yankees and captured them.” Well, Elisha surrounded a little army and led them into captivity.
Fifteenth, 2Ki 7:6 , a mighty host of Syrians was besieging Samaria, until the women were eating their own children, the famine was so great. Elisha took the case to God, and that night, right over the Syrian camp was heard the sound of bugles and shouting, and the racing of chariots, and it scared them nearly to death. They thought a great army had been brought up, and a panic seized them, as a stampede seizes a herd of cattle, and they fled. They left their tents and their baggage: their provisions, their jewels, and the further they went the more things they dropped, all the way to the Jordan River, until they left a trail behind them of the cast-off incumbrances. The word “panic” comes from the heathen god, “Pan,” and the conception is that these sudden demoralizations must come from deity. I once saw sixteen steers put an army of 4,000 to flight, and I was one of the men. We were in a lane with a high fence on one side and a bayou on the other side, and suddenly, up the lane we heard the most awful clatter, and saw the biggest cloud of dust, and one of the men shouted, “The cavalry is on us! The cavalry is on us!” and without thinking everybody got scared. A lot of the men were found standing in the bayou up to their necks, others had gone over the fence and clear across the field without stopping. I did not get that far, but I got over the fence.
Sixteenth, 2Ki 8:2-6 , the foreseeing and foretelling of the seven years of famine.
Seventeenth, 2Ki 8:11 , the revelation of the very heart of Hazael to himself. He did not believe himself to be so bad a man. Elisha just looked at him and commenced weeping. Hazael could not understand. Elisha says, “I see how you are going to sweep over my country with fire and sword; I see the children that you will slay; I see the bloody trail behind you.” Hazael says, “Am I a dog, that I should do these things?” But Elisha under inspiration read the real man) and saw what there was in the man. One of the best sermons that I ever heard was by a distinguished English clergyman on this subject.
Eighteenth, 2Ki 13:14 , his dying prophecy.
Nineteenth, the miracle from his bones after he was buried. We will discuss that more particularly later.
We have thus seen his great teaching work, his relation to the government, and his miracles.
Now, let us consider some of his miracles more particularly. The Romanists misuse the miracle of the bones of Elisha, and that passage in Act 19:11-12 , where Paul sent out handkerchiefs and aprons, and miracles were wrought by them. On these two passages they found all their teachings of the relics of the saints, attributing miraculous power to a bit of the cross, and they have splinters enough of that “true cross” now scattered about to make a forest of crosses. In New Orleans an’ auctioneer said, “Today I have sold to seventeen men the cannon ball that killed Sir Edward Packenham.” The greatest superstition and fraud of the ages is the Romanist theory of the miracle working power of the reputed relics of the saints. Some of Elisha’s miracles were like some of our Lord’s. The enlargement of the twenty loaves to suffice for 100 men reminds us of two miracles of our Lord, and his curing a case of leprosy reminds us of many miracles of our Lord like that. In the Bible, miracles are always numerous in the great religious crises, where credentials are needed for God’s people, such as the great series of miracles in Egypt by Moses, the series of miracles in the days of Elisha and the miracles in the days of our Lord.
The greatest of Elisha’s work is his teaching work, greater than his work in relation to the government, his work in the families, or his miracles. I think the more far-reaching power of his work was in his teaching. There were spoken similar words at the exodus of Elijah and Elisha. When Elijah went up, Elisha said, “My Father! My Father! The chariots of Israel and the horsemen thereof!” The same words are used when Elisha died. What does it mean? It pays the greatest compliment to the departed: that they alone were worth more to Israel than all its chariots, and its cavalry; that they were the real defenders of the nation.
At one point his work touched the Southern Kingdom, viz: When Moab was invaded, and he wrought that miracle of the waters, filled the trenches and supplied the thirsty armies. Jehoshaphat, the king of Judah was along, and for his sake Elisha saved them.
There are many great pulpit themes in connection with Elisha’s history. I suggest merely a few: First, “Let a double portion of thy spirit be upon me” that was his prayer when Elijah was leaving him; second, “The chariots of Israel and the horsemen thereof”; third, when he came to the Jordan he did not say, “Where is Elijah?” but he smote the Jordan and said, “Where is the Lord God of Elijah?” for it made no difference if Elijah was gone, God was there yet; fourth, “The oil stayed” not as long as the woman has a vessel to put it in; fifth, the little chamber on the wall; sixth, “Ah, man of God! There is death in the pot” or “theological seminaries and wild gourds” radical criticism, for instance there is death in the pot whenever preachers are fed on that sort of food; seventh, “Is it well with thy husband?” “Is it well?” and I will have frequently commenced a meeting with that text; eighth, Elisha’s staff in the hands of Gehazi, who was an unworthy man and the unworthy cannot wield the staff of the prophets; ninth, “Alas, my master, it was borrowed!”; tenth, the Growing Seminary “The place is too straight for us”; eleventh, “Make this valley full of trenches,” that is, the Lord will send the water, but there is something for us to do; let us have a place for it when it comes; twelfth, the secret thoughts of the bedchamber are known to God; thirteenth, “They that be with us are more than those that be against us”; fourteenth, “Tell me, I pray thee, all the great works done by Elisha.”
These are just a few in the great mine of Elijah or Elisha where we may dig down for sermons. The sermons ought to be full of meat; that is why we preach to feed the hungry. We should let our buckets down often into the well of salvation, for we cannot lower the well, and we may draw up a fresh sermon every Sunday. We should not keep on preaching the same sermon; it is first a dinner roast, then we give it cold for supper, then hash its fragments for breakfast, and make soup out of the bones for the next dinner, and next time we hold it over the pot and boil the shadow, and so the diet gets thinner and thinner. Let’s get a fresh one every time.
QUESTIONS
1. Who was Elisha?
2. What is the meaning of “minister to Elijah”? Illustrate and give corresponding passage in the New Testament.
3. What is the meaning of “Elisha, a disciple of Elijah”?
4. What is the meaning of “Elisha, a successor to Elijah”?
5. Give the date, author, manner, and nature of Elisha’s call, his response and how he celebrated the event.
6. What is the lesson of this and other calls? Illustrate.
7. How long his prophetic term of office and what kings of Israel and Judah were his contemporaries?
8. What secular calls accompanied his, how do you distinguish between his and the call of the others and what is the lesson therefrom?
9. What is the biblical material for a sketch of Elisha’s life?
10. What is the meaning of his name?
11. What is the Greek and Hebrew forms of his name? Give other examples.
12. What likenesses and unlikenesses of the work of Elijah and Elisha?
13. What New Testament likenesses of these two prophets?
14. How many schools of the prophets in the days of Elijah and Elisha, and where were they located?
15. What was Elisha’s great teaching work in the seminaries? Discuss.
16. What was Elisha’s part in governmental affairs?
17. What of his work in the families? Illustrate.
18. What two classes of his miracles and what miracles of each class?
19. What is the Romanist misuse of the miracle of Elisha’s bones and Act 19:11-12 ?
20. What miracles were like some of our Lord’s?
21. When and why were Bible miracles numerous?
22. Which of Elisha’s works was the greatest?
23. What words spoken at the exodus of Elijah and Elisha and what their meaning?
24. At what point did Elisha’s work touch the Southern Kingdom?
25. What New Testament lesson from the life of Elisha?
26. Give several pulpit themes from this section not given by the
27. What is the author’s exhortation relative to preaching growing out of this discussion of Elisha?
X
GATHERING UP THE FRAGMENTS THAT NOTHING BE LOST
The title of this chapter is a New Testament text for an Old Testament discussion. For the sake of unity the last two chapters were devoted exclusively to Elijah and Elisha. It is the purpose of this discussion to call attention to some matters worthy of note that could not very well be incorporated in those personal matters, and yet should not be omitted altogether.
It is true, however, that the heart of the history is in the lives of these two great prophets of the Northern Kingdom. In bringing up the record we will follow the chronological order of the scriptures calling for exposition.
Jehoshaphat’s Shipping Alliance with Ahaziah. We have two accounts of this: first, in 1Ki 22:47-49 , and second, in 2Ch 20:35-37 . I wish to explain, first of all, the locality of certain places named in these accounts. Tarshish, as a place, is in Spain. About that there can be no question. About Ophir, no man can be so confident. There was an Ophir in the southern part of Arabia; a man named Ophir settled there, but I do not think that to be the Ophir of this section. The Ophir referred to here is distinguished for the abundance and fine quality of its gold. Several books in the Bible refer to the excellency of “the gold of Ophir,” and to the abundance of it. Quite a number of distinguished scholars would locate it in the eastern part of Africa. Some others would locate it in India, and still others as the Arabian Ophir. My own opinion is, and I give it as more than probable, that the southeastern coast of Africa is the right place for Ophir. Many traditions put it there, the romance of Rider Haggard, “King Solomon’s Mines,” follows the traditions. The now well-known conditions of the Transvaal would meet the case in some respects.
Ezion-geber is a seaport at the head of the Gulf of Akaba, which is a projection of the Red Sea. What is here attempted by these men is to re-establish the famous commerce of Solomon. I cite the passages in the history of Solomon that tell about this commerce. In 1Ki 9:26 we have this record: “And King Solomon made a navy of ships in Eziongeber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram (king of Tyre) sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to King Solomon.” Now, 1Ki 10:11 reads: “And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of Almug trees and precious stones.” This “almug-trees” is supposed to be the famous sweet-scented sandalwood. The precious stones would agree particularly with the diamond mines at Kimberly in the Transvaal.
Then1Ki_10:22 reads: “For the king had at sea a navy of Tarshish with the navy of Hiram: Once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks.” The ivory and apes would fit very well with the African coast, but we would have to go to India to get the spices, which are mentioned elsewhere, and the peacocks. A three years’ voyage for this traffic seems to forbid the near-by Arabian Ophir, and does make it reasonable that the merchant fleet touched many points Arabia, Africa, and the East Indies. It is, therefore, not necessary to find one place notable for all these products gold, jewels, sandalwood, ivory, apes, spices, and peacocks. Solomon, then, established as his only seaport on the south Eziongeber, a navy, manned partly by experienced seamen of Tyre, and these ships would make a voyage every three years. That is a long voyage and they might well go to Africa and to India to get these varied products, some at one point and some at another.
Now Jehoshaphat and Ahaziah (king of Israel) made an alliance to re-establish that commerce. The first difficulty, however, is that the Chronicles account says that these ships were to go to Tarshish, and the Kings account says that they were ships of Tarshish to go to Ophir. My explanation of that difficulty is this: It is quite evident that no navy established at Eziongeber would try to reach Spain by circumnavigating Africa, when it would be so much easier to go from Joppa, Tyre, or Sidon over the Mediterranean Sea to Spain. “Tarshish ships” refers, not to the destination of the ships, but to the kind of ships, that is, the trade of the Mediterranean had given that name to a kind of merchant vessel, called “Ships of Tarshish.” And the ships built for the Tarshish trade, as the name “lndianman” was rather loosely applied to certain great English and Dutch merchant vessels. It is an error in the text of Chronicles that these ships were to go to Tarshish. They were Tarshish ships, that is, built after the model of Tarshish ships, but these ships were built at Eziongeber for trade with Ophir, Africa, and India.
1Ki 22:47 of the Kings account needs explanation: “And there was no king in Edom; a deputy was king.” The relevancy of that verse is very pointed. If Edom had been free and had its own king, inasmuch as Eziongeber was in Edom, Judah never could have gone there to build a navy. But Edom at this time was subject to Judah, and a Judean deputy ruled over it. That explains why they could come to Eziongeber.
One other matter needs explanation. The account in Kings says, “Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.” Ahaziah attributed the shipwreck of that fleet to the incompetency of the Judean seamen. He did not believe that there would have been a shipwreck if he had been allowed to furnish experienced mariners, as Hiram did. So Kings gives us what seems to be the human account of that shipwreck, viz: the incompetency of the mariners; but Chronicles gives us the divine account, thus: “Because thou hast joined thyself with Ahaziah, the Lord hath destroyed thy works. And the ships were broken.” How often do we see these two things: the human explanation of the thing, and the divine explanation of the same thing. Ahaziah had no true conception of God, and he would at once attribute that shipwreck to human incompetency, but Jehoshaphat knew better; he knew that shipwreck came because he had done wickedly in keeping up this alliance with the idolatrous kings of the ten tribes.
THE TRANSLATION OF ELIJAH Let us consider several important matters in connection with the translation of Elijah, 2Ki 2:1-18 . First, why the course followed by Elijah? Why does he go from Carmel to Gilgal and try to leave Elisha there, and from Gilgal to Bethel and try to leave Elisha there, and from Bethel to Jericho and try to leave Elisha there? The explanation is that the old prophet, having been warned of God that his ministry was ended and that the time of his exodus was at hand, wished to revisit in succession all of these seminaries. These were his stopping places, and he goes from one seminary to another. It must have been a very solemn thing for each of these schools of the prophets, when Elisha and Elijah came up to them, for by the inspiration of God as we see from the record, each school of the prophets knew what was going to happen. At two different places they say to Elisha, “Do you know that your master will be taken away to-day?” Now, the same Spirit of God that notified Elijah that his time of departure was at hand, also notified Elisha, also notified each school of the prophets; they knew.
But why keep saying to Elisha, “You stay here at Gilgal; the Lord hath sent me to Bethel,” and, “You stay here at Bethel; the Lord hath sent me to Jericho,” and “You stay here at Jericho; the Lord hath sent me to the Jordan”? It was a test of the faith of Elisha. Ruth said to Naomi, “Entreat me not to leave thee, nor to forsake thee; for where thou goest, I will go; and God do so to me, if thy God be my God, and thy people my people, and where thou diest there will I die also.” With such spirit as that, Elisha, as the minister to Elijah, and as the disciple of Elijah, and wishing to qualify himself to be the successor of Elijah, steadfastly replied: “As the Lord liveth and thy soul liveth, I will not forsake thee.” “I am going with you just as far as I can go; we may come to a point of separation, but I will go with you to that point.” All of us, when we leave this world, find a place where the departing soul must be without human companionship. Friends may attend us to that border line but they cannot pass over with us.
We have already discussed the miracle of the crossing of the Jordan. Elijah smote the Jordan with his mantle and it divided; that was doubtless his lesson to Elisha, and we will see that he learned the lesson. I heard a Methodist preacher once, taking that as a text, say, “We oftentimes complain that our cross is too heavy for us, and groan under it, and wish to be relieved from it.” “But,” says he, “brethren, when we come to the Jordan of death, with that cross that we groaned under we will smite that river, and we will pass over dry-shod, and leave the cross behind forever, and go home to a crown to wear.”
The next notable thing in this account is Elijah’s question to Elisha: “Have you anything to ask from me?” “Now, this is the last time; what do you want me to do for you?” And he says, “I pray thee leave a double portion of thy spirit on me.” We see that he is seeking qualification to be the successor. “Double” here does not mean twice as much as Elijah had, but the reference is probably to the first-born share of an inheritance. The first-born always gets a double share, and Elisha means by asking a double portion of his spirit that it may accredit him as successor. Or possibly “double” may be rendered “duplicate,” for the same purpose of attenuation. The other prophets would get one share, but Elisha asks for the first-born portion. Elijah suggests a difficulty, not in himself, but in Elisha ; he said, “You ask a hard thing of me, yet if you see me when I go away, you will get the double portion of my spirit,” that is, it was a matter depending on the faith of the petitioner, his power of personal perception. “When I go up, if your eyes are open enough to see my transit from this world to a higher, that will show that you are qualified to have this double portion of my spirit.” We have something similar in the life of our Lord. The father of the demoniac boy says to our Lord, “If thou canst do anything, have compassion on us and help us.” Jesus replied, “If thou canst! All things are possible to him that believeth.” It was not a question of Christ’s ability, but of the supplicant’s faith.
The next thing is the translation itself. What is meant by it? In the Old Testament history two men never died; they passed into the other world, soul and body without death: Enoch and Elijah. And at the second coming of Christ every Christian living at that time will do the same thing. “In a moment, in the twinkling of an eye, they shall be changed.” Now, what is that change of the body by virtue of which without death, it may ascend into heaven? It is a spiritualization of the body eliminating its mortality, equivalent to what takes place in the resurrection and glorification of the dead bodies. I preached a sermon once on “How Death [personified] Was Twice Startled.” In the account of Adam it is said, “And he died” and so of every other man, “and he died.” Methuselah lived 969 years, but he died. And death pursuing all the members of the race, strikes them down, whether king or pauper, whether prophet or priest. But when he comes to Enoch his dart missed the mark and he did not get him. And when he came to Elijah he missed again. Now the translations of Enoch and Elijah are an absolute demonstration of two things: First, the immortality of the soul, the continuance of life; that death makes no break in the continuity of being. Second, that God intended from the beginning to save the body. The tree of life was put in the garden of Eden, that by eating of it the mortality of the body might be eliminated. Sin separated man from that tree of life, but it is the purpose of God that the normal man, soul and body, shall be saved. The tradition of the Jews is very rich on the spiritual significance of the translation of Enoch and Elijah. In Enoch’s case it is said, “He was not found because God took him,” and in this case fifty of the sons of the prophets went out to see if when Elijah went to heaven his body was not left behind, and they looked all over the country to find his body. Elisha knew; he saw the body go up.
Now, in Revelation we have the Cherubim as the chariot of God. This chariot that met Elijah at the death station was the chariot of God, the Cherubim. Just as the angels met Lazarus and took his soul up to heaven, and it is to this wonderful passage that the Negro hymn belongs: “Swing Low, Sweet Chariot.”
Elisha cried as the great prophet ascended, “My Father! My rather I The chariots of Israel and the horsemen thereof,” the meaning of which is that thus had gone up to heaven he who in his life had been the defense of Israel, worth more than all of its chariots and all of its cavalry. Now these very words “were used when Elisha died. “My Father! My Father! The chariots of Israel and the horsemen thereof,” signifying that he had been the bulwark of the nation as Elijah had been before him.
ELISHA’S MINISTRY, 2Ki 2:19-25 As Elijah went up something dropped not his body, but just his mantle his mantle fell, and it fell on Elisha, symbolic of the transfer of prophetic leadership from one to the other. Now, he wants to test it, a test that will accredit him; so he goes back to the same Jordan, folds that same mantle up just as Elijah had done, and smites the Jordan. But, mark you, he did not say, “Where is Elijah” the man, Elijah, was gone, but, “Where is the Lord God of Elijah?” and the waters divided and he came over. There he stood accredited with a repetition of the miracle just a little before performed by Elijah, which demonstrated that he was to be to the people what Elijah had been. And this was so evident that the sons of the prophets recognized it and remarked on it: “The spirit of Elijah doth rest on Elisha.” It is a touching thing to me, this account of more than fifty of these prophets, as the president of their seminary is about to disappear, came down the last hill that overlooks the Jordan, watching to see what became of him. And they witness the passage of the Jordan they may have seen the illumination of the descent of the chariot of fire. They wanted to go and get the body the idea of his body going up they had not taken in, and they could not be content until Elisha, grieved at their persistence) finally let them go and find out for themselves that the body had gone to heaven.
I have just two things to say on the healing of the noxious waters at Jericho. The first is that neither the new cruse nor the salt put in it healed the water. It was a symbolic act to indicate that the healing would be by the power of God. Just as when Moses cast a branch into the bitter waters of Marah, as a symbolic act. The healing power comes from God. The other re-mark is on that expression, “unto this day,” which we so frequently meet in these books. Its frequent recurrence is positive proof that the compiler of Kings and the compiler of Chronicles are quoting from the original documents. “Unto this day” means the day of the original writer. It does not mean unto the day of Ezra wherever it appears in Chronicles, but it means unto the day of the writer of the part of history that he is quoting from. More than one great conservative scholar has called attention to this as proof that whoever compiled these histories is quoting the inspired documents of the prophets.
THE CHILDREN OF BETHEL AND THE SHE-BEARS Perhaps a thousand infidels have referred Elisha’s curse to vindictiveness and inhumanity. The word rendered “little children” is precisely the word Solomon uses in his prayer at Gibeon when he says, “I am a little child” he was then a grown man. Childhood with the Hebrews extended over a much greater period of time than it does with us. The word may signify “young men” in our modern use of the term. And notice the place was Bethel, the place of calf worship, where the spirit of the city was against the schools of the prophets, and these young fellows call them “street Arabs,” “toughs,” whom it suited to follow this man and mock him: “Go up, thou bald bead; go up, thou bald head.” Elisha did not resent an indignity against himself, but here is the point: these hostile idolaters at Bethel, through their children are challenging the act of God in making Elisha the head of the prophetic line. He turned and looked at them and he saw the spirit that animated them saw that it was an issue between Bethel calf worship and Bethel, the school of the prophets, and that the parents of these children doubtless sympathized in the mockery, and saw it to be necessary that they should learn that sacrilege and blasphemy against God should not go unpunished. So, in the name of the Lord he pronounces a curse on them had it been his curse, no result would have followed. One man asks, “What were these she-bears doing so close to Bethel?” The answer is that in several places in the history is noted the prevalence of wild animals in Israel. We have seen how the old prophet who went to this very Bethel to rebuke Jeroboam and turned back to visit the other prophet, was killed by a lion close to the city.
Another infidel question is, “How could God make a she bear obey him?” Well, let the infidel answer how God’s Spirit could influence a single pair of all the animals to go into the ark. Over and over again in the Bible the dominance of the Spirit of God over inanimate things and over the brute creation is repeatedly affirmed. The bears could not understand, but they would follow an impulse of their own anger without attempting to account for it.
THE INCREASE IN THE WIDOW’S OIL, 2Ki 4:1-7
We have already considered this miracle somewhat in the chapter on Elisha, and now note particularly:
1. It often happens that the widow of a man of God, whether prophet or preacher, is left in destitution. Sometimes the fault lies in the imprudence of the preacher or in the extravagance of his family, but more frequently, perhaps, in the inadequate provision for ministerial support. This destitution is greatly aggravated if there be debt. The influence of a preacher is handicapped to a painful degree, when, from any cause, he fails to meet his financial obligations promptly. In a commercial age this handicap becomes much more serious.
2. The Mosaic Law (Lev 25:39-41 ; see allusion, Mat 18:25 ) permitted a creditor to make bond-servant of a debtor and his children. For a long time the English law permitted imprisonment for debt. This widow of a prophet appeals to Elisha, the head of the prophetic school, for relief, affirming that her husband did fear God. In other words, he was faultless in the matter of debt. The enforcement of the law by the creditor under such circumstances indicates a merciless heart.
3. The one great lesson of the miracle is that the flow of the increased oil never stayed as long as there was a vessel to receive it. God wastes not his grace if we have no place to put it: according to our faith in preparation is his blessing. He will fill all the vessels we set before him.
DEATH IN THE POT, 2Ki 4:38-41 We recall this miracle to deepen a lesson barely alluded to in the chapter on Elisha. The seminaries at that time lived a much more simple life than the seminaries of the present time; it did not take such a large fund to keep them up. Elisha said, “Set on the great pot,” and one of the sons of the prophets went out to gather vegetables. He got some wild vegetables he knew nothing about here called wild gourd and shred them into the pot, not knowing they were poisonous. Hence the text: “O man of God, there is death in the pot.” I once took that as the text for a sermon on “Theological Seminaries and Wild Gourds,” showing that the power of seminaries depends much on the kind of food the teachers give them. If they teach them that the story of Adam and Eve is an allegory, then they might just as well make the second Adam an allegory, for his mission is dependent on the failure of the first. If they teach them the radical criticism; if they teach anything that takes away from inspiration and infallibility of the divine Word of God or from any of its great doctrines then, “O man of God, there is death in the pot” that will be a sick seminary.
In a conversation once with a radical critic I submitted for his criticism, without naming the author, the exact words of Tom Paine in his “Age of Reason,” denying that the story of Adam and Eve was history. He accepted it as eminently correct. Then I gave the author, and inquired if it would be well for preachers and commentators to revert to such authorities on biblical interpretation. He made no reply. We find Paine’s words not only in the first part of the “Age of Reason,” written in a French prison without a Bible before him, but repeated in the second part after he was free and had access to Bibles. I gave this man a practical illustration, saying, “You may take the three thousand published sermons of Spurgeon, two sets of them, and arrange them, one set according to the books from which the texts are taken Gen 1:2 , Gen 1:3 , etc., and make a commentary on the Bible. By arranging the other set of them in topical order, you have a body of systematic theology.” Now this man Spurgeon believed in the historical integrity and infallibility of the Bible, in its inspiration of God, and he preached that, just that. As the old saying goes, “The proof of the pudding is in the chewing of the bag.” He preached just that, and what was the result? Thousands and thousands of converts wherever he preached, no matter what part of the Bible he was preaching from; preachers felt called to enter the ministry, orphan homes rose up, almshouses for aged widows, colportage systems established, missionaries sent out, and all over the wide world his missionaries die in the cause. One man was found in the Alps, frozen to death, with a sermon of Spurgeon in his hand. One man was found shot through the heart by bush rangers of Australia, and the bullet passed through Spurgeon’s sermon on “The Blood of Jesus.” Now, I said to this man, “Get all your radical critics together, and let them preach three thousand sermons on your line of teaching. How many will be converted? How many backsliders will be reclaimed? How many almshouses and orphanages will be opened? How many colportage systems established? Ah! the proof of the pudding is in the chewing of the bag. If what you say is the best thing to teach about the Bible is true, then when you preach, it will have the best results. But does it?”
We have considered Elisha’s miracle for providing water for the allied armies of Israel, Judah, and Edom, when invading Moab (2Ki 3:10-19 ). We revert to it to note partakelarly this passage: “And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew sword, to break through unto the king of Edom: but they could not. Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great wrath against Israel: and they departed from him, and returned to their own land” (2Ki 3:26-27 ). On this passage I submit two observations:
1. Not long after this time the prophet Micah indignantly inquires, “Shall I give my firstborn for my transgressions, the fruit of my body for the sin of my soul?” The context is a strong denunciation of the offering of human sacrifices to appease an angry deity. The Mosaic law strongly condemned the heathen custom of causing their children to pass through the fire of Molech. Both this book of Kings and Jeremiah denounce judgment on those guilty of this horrible practice. The Greek and Roman classics, and the histories of Egypt and Phoenicia, show how widespread was this awful custom.
2. But our chief difficulty is to expound the words, “There was great wrath against Israel.” But what was its connection with the impious sacrifice of the king of Moab? Whose the wrath? The questions are not easy to answer. It is probable that the armies of Edom and Judah were angry at Israel for pressing the king of Moab to such dire extremity, and so horrified at the sacrifice that they refused longer to co-operate in the campaign. This explanation, while not altogether satisfactory, is preferred to others more improbable. It cannot mean the wrath of God, nor the wrath of the Moabites against Israel. It must mean, therefore, the wrath of the men of Judah and Edom against Israel for pressing Mesha to such an extent that he would offer his own son as a sacrifice.
QUESTIONS
I. On the two accounts of Jehoshaphat’s shipping alliance with Ahaziah, 2Ki 22 ; 2Ch 20 , answer:
1. Where is Tarshish?
2. Where is Ophir?
3. Where is Ezion-geber?
4. What is the relevance of 1Ki 22:47 ?
5. Explain “ships of Tarshish” in Kings, and “to go to Tarshish” in Chronicles.
6. What commerce were they seeking to revive, and what passage from 1 Kings bearing thereon?
7. How does the book of Kings seem to account for the wreck of the fleet, and how does Chronicles give a better reason?
II. On the account of Elijah’s translation (2Ki 2:1-18 ) answer:
1. Why the course taken by Elijah by way of Gilgal, Bethel, and Jericho?
2. How did both Elisha and the schools of the prophets know about the impending event?
3. What was the object of Elijah in telling Elisha to tarry at each stopping place while he went on?
4. What was the meaning of Elisha’s request for “a double portion” of Elijah’s spirit and why was this a hard thing to ask, i.e., wherein the difficulty? Illustrate by a New Testament lesson.
5. What was the meaning of Elijah’s translation, and what other cases, past or prospective?
6. What was the meaning of Elisha’s expression, “My Father! My Father! The chariots of Israel and the horsemen thereof,” and who and when applied the same language to Elisha?
7. How does Elisha seek a test of his succession to Elijah and how do others recognize the credentials?
III. How do you explain the seeming inhumanity of Elisha’s cursing the children of Bethel?
IV. On the widow’s oil (2Ki 4:1-7 ), answer:
1. What often happens to the widow of a prophet or preacher, and what circumstance greatly aggravates the trouble?
2. What is the Mosaic law relative to debtors and creditors?
3. What one great lesson of the miracle?
V. On “Death in the Pot” answer:
1. What the incident of the wild gourds?
2. What application does the author make of this?
3. What comparison does the author make between Spurgeon and the Radical Critics?
VI. On Elisha’s miracle, the water supply, answer:
1. What is the allusion in Micah’s words, “Shall I give my first-born,” etc.?
2. What the meaning of “There was great wrath against Israel”?
2Ki 4:1 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.
Ver. 1. Now there cried a certain woman. ] Here we have miraculorum congeriem. In this fourth chapter four signal miracles are set forth done by Elisha, worthily called Thaumaturgus, or, the wonder worker.
Unto Elisha.
Thy servant my husband is dead.
Thou knowest that thy servant did fear the Lord. husband = man. Hebrew ‘ish. App-14.
bondmen. Compare Lev 25:39 and Neh 5:5.
Chapter 4
Now there was a certain woman of the wives of the sons of the prophets who came to Elisha, saying, My husband is dead; and his creditors is come to take my two boys as slaves to pay for his debt. And Elisha said, What shall I do for you? what do you have in your house? She said, All I have is a pitcher of oil ( 2Ki 4:1-2 ).
He said, “Alright, send your sons out and let them borrow every kind of a bucket and container they can find from the neighbor. Get all of the pitchers, everything they can. Not a few. Just get as many as they can. And then when you come into the house, close the door and take the pitcher of oil you have and fill all of the vessels.”
So she went from him, and borrowed all the vessels; and she poured out. And it came to pass, when all the vessels were full, that she said, Isn’t there any more vessels? They said, Not any more ( 2Ki 4:5-6 ).
And so the oil sort of multiplied to fill all the vessels. She came to Elisha and said, “What shall I do now?” And he said, “Sell it and pay your debts and live off the rest.”
Now it came to pass on a certain day, that Elisha passed to Shunem, and there was a great woman; and she constrained him to eat bread. And so it was, as often as he passed by there, that he stopped to eat bread at her house. And she said to her husband, I perceive that this man is a prophet. Let’s build him a little chamber here so that whenever he comes by, he has a place to lie down and rest and we’ll always have provision for him. So they made a little chamber for him there on the wall; and they put a bed, and a table, and a stool, and a candlestick. And so it came to pass one day as he came to the chamber and turned in there, he said to Gehazi his servant, Go call the woman to me ( 2Ki 4:8-12 ).
And so she came and he said, “You know, you’ve been gracious to me. What do you want me to do for you? Shall I speak to the king for you? You’ve taken great care of me and all. I like to return a favor.” And she said, “I dwell among my own people. I don’t have any ambitions to meet the king or the captain of the host. I mean, I’m very content right here.” So Gehazi said, “Look, she doesn’t have any children, her husband’s an old man.”
And so he said, Call her. And when she stood there in the door. He said, [You’re going to get pregnant,] you’re going to have a son about this season. Next year about this time you’re going to be holding a little boy. And she said, [Oh,] don’t lie to me now ( 2Ki 4:16 ).
Don’t build up my hopes. But yet within a year she was holding her own son.
Now it came to pass as the child grew up that he was out in the field with his dad. And he began to cry, Daddy, my head aches. My head aches. And so the dad ordered the servants to carry him back to his mother and she held him until he died. And so she laid him on Elisha’s bed. She shut the door and she called her husband, and she said, Send me, I pray you, one of the young men, and one of the donkeys, that I may run to the man of God, and return home. And he said, Why do you want to go to him? It’s not the new moon or the Sabbath day. And she said, It’s going to be well ( 2Ki 4:18-23 ).
Now it’s sort of a, “Why do you want to go to church today, it’s not Sunday kind of a thing, you know.”
And so she saddled the donkey, and she said to the servant, Drive, and go forward; and don’t slack thy riding for me, unless I tell you. So when they came to the man of God in mount Carmel. It came to pass, when the man of God saw her afar off, he said to Gehazi his servant, Behold, here comes that Shunammite woman: Run now, I pray, and meet her, and say unto her, Is it well with you? is it well with your husband? is it well with your child? And she answered, It is well. And when she came to the man of God to the hill, she caught him by the feet: and Gehazi started to push her away. But Elisha said, No, let her alone; her soul is vexed within her: and the LORD hath hid it from me, and hath not told me ( 2Ki 4:24-27 ).
Now this is lest the people get hold of the story of Elisha today and his capacities of being able to know things, people’s thoughts and so forth. Lest they attribute that to some kind of mental capacities, mind reading or whatever. God inserted this into the stories so that you would know that his was a gift of God and God could withhold that gift. And if God withheld the gift, he didn’t know anything just like the rest of us. He only knew as God would reveal. And he was a little surprised that God had hid from him what was wrong with the Shunammite woman. Now, I’m surprised whenever God reveals something to me. But he was surprised that something wasn’t revealed. The fact that here she’s got real problem and the Lord hasn’t revealed to me what it is.
And so she said, Did I ask you for a child? ( 2Ki 4:28 )
Now you know my heart was bound up in this child.
And he said to Gehazi, Quick, put on your coat and take my staff in your hand, and run: and lay it on the head of the child. [Don’t stop and talk to any men on the way, just run.] And the mother of the child said, As the LORD lives, and as your soul lives, I’m not going to leave you. So he arose, and followed her ( 2Ki 4:29-30 ).
I see here a mother’s love demonstrated. I see here the determination and the power of a mother’s love. I mean, she’s not going to accept any substitutes. “Don’t send a servant. You think you’re going to get by with that? I’m not leaving you. I came for you.” And her determination that Elijah, or Elisha rather, go with her. And she’s not about to just accept Gehazi running with his staff to put it upon her son’s head.
And so Gehazi ran on before them, and laid the staff on the face of the child; but there was neither voice, nor hearing. And so he came back to meet them, and he told Elisha, The child did not wake up. When Elisha was come to the house, behold, the child was dead, and laying there on Elisha’s bed. And he went in, and he shut the door upon the two of them, and he prayed unto the LORD. And he laid upon the child, put his mouth upon his mouth, eyes upon his eyes, his hands upon his hands: stretched himself upon the child; and the flesh of the child began to warm. Then he returned, and walked around in the house; and then he went back and stretched himself on the child again: and the child sneezed seven times, and opened his eyes. And he called Gehazi, and said, Call the Shunammite. And they called her. And when she was come in, he said, Take up your son. And she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out. So Elisha then came down again to Gilgal [coming south and west]: and there was a dearth in the land; and the sons of the prophets were sitting before him: and he said, Set up a big boiling pot on the fire there and boil up some pottage for the sons of the prophets. And so these guys went out and gathered the wild herbs, [wild vegetables, and all the greens in the field, and some guy got hold of some wild gourds, not knowing any better]. And he shred them into this great bowl of pottage that they were cooking up for the prophets. So when they started to dish it out and these guys started eating, oh, it was horrible and they began to cry, There’s death in the pot. And so Elisha said, Bring me some meal. And he poured the meal in, stirred it, cooked it, and then they poured it out again and the noxious pottage was palatable. Then there came a man from Baalshalisha, and he brought Elisha some bread and some ears of corn. [And there were a hundred prophets there.] And Elisha said, Ah, we’re going to have a feast. They said, You can’t feed a hundred men with that little bit of bread and corn. And he said, Give to the people that they may eat: for thus saith the Lord, They shall all eat, and they will have some leftover. So he set it before them, and they did eat, according to the word of the Lord ( 2Ki 4:31-44 ).
And we are reminded of the miracles in the New Testament of Christ feeding the five thousand men, besides women and children with the five loaves and two fish. That same kind of a miracle, the same type happened here where the hundred men all ate and there was food left over from the bread and the ears of corn that this man has brought. “
2Ki 4:1. Now there cried a certain woman of the wives of the sons of the prophet 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.
It is sad for anyone to be in debt, and yet there may be circumstances under which even a man who fears the Lord may die in debt, and leave no provision for his wife and children except a large portion of sorrow. In the case of this poor widow, it was not long before she cried to Elisha, The creditor is come. He generally does come pretty quickly, and he had come to her to take away her two sons whom she needed to support her, to make them bondmen,-slaves, to serve him for a certain number of years till their fathers debt was worked out, and this hurt the poor womans heart, so she came to see what the Lords servant could do for her. She could not bear to see her sons taken away to serve as bondmen to a stranger, through no fault of their own; and, possibly, through no fault on their fathers part.
2Ki 4:2. And Elisha said unto her, What shall I do for thee?
Elisha was probably about as poor as she was, so what could he do for her?
2Ki 4:2. Tell me, what hast thou in the house?
Whatever there is in the house must go towards this debt, so tell me what hast thou in the house?
2Ki 4:2. And she said, Thine handmaid hath not any thing in the house, save a pot of oil.
Her husband had been a God-fearing man, a true servant of Jehovah, yet he had died in such dire poverty that his widow had to say to Elisha Thine handmaid hath not any thing in the house, save a pot of oil. Those were indeed bad times for the sons of the prophets; for, in those days, men cared more for false prophets and for the priests of Baal than for the servants of the Most High God.
2Ki 4:3. Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few.
Get as many empty oil jars as ever you can, it does not matter how great nor how many they are, but they must be empty.
2Ki 4:4-6. And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full. So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her; and she poured out. And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed.
There was no reason why the oil stayed except that there was not a vessel more to receive the flowing stream.
2Ki 4:7. Then she came and told the man of God.
She must have understood that the oil was to be used for the payment of her debt; but she was a woman of delicate sensitiveness, with a tender conscience, as honest people usually are, so she wanted full permission from Elisha before she would dispose of the oil. She regarded it, in some sense, as his oil: as it was through using the means that he had directed that her little store of oil had been so miraculously multiplied; so she came and told the man of God.
2Ki 4:7. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest.
What a merciful deliverance that was for the poor widow and her sons! And there have been many other deliverances, in the experiences of Gods people, which, if they have not been quite so miraculous as this one, have nevertheless been very remarkable, although God has appeared to work them the common way in which he is constantly working. Yet they have been uncommon mercies all the while. Now let us read Pauls letter to the Christians at Philippi who had been the means of supplying his necessities, though not in the miraculous manner in which the prophet Elisha had supplied the needs of that poor widow.
This exposition consisted of readings from 2Ki 4:1-7; and Philippians 4.
2Ki 4:1-7
Introduction
FIVE OF ELISHA’S MIRACLES OF MERCY
“All of the miracles of this chapter are miracles of mercy. The first and the last consist of multiplying food, thus belonging to the same class as our Lord’s feeding of the four and the five thousands and Elijah’s increasing the meal and the oil of the widow of Sarepta (1Ki 17:10-16).” Nobody knows how these miracles were performed. The sacred author has not informed us, and the speculative guesses of scholars are of no value whatever. “Rationalistic attempts to explain these wonders exhibit weakness and feebleness that are absolutely puerile.”
In addition to the remarkable evidence of the supernatural in these events, we believe there are spiritual implications of tremendous importance; and we shall attempt to point out some of these.
This section of 2Kings (2Ki 4:1 to 2Ki 8:6) is not arranged in chronological order but is arranged so as to show how Elisha continued the work of Elijah in proving to Israelites the superiority and excellence of the God of Israel as contrasted with all the Canaanite gods such as the nonentity called Baal. “All of the miracles in this section occurred during the reign of Joram.” It is very significant that the influence of the True God was extended even into foreign countries through Elisha.
2Ki 4:1-7
SAVING THE SONS OF THE WIDOW FROM SLAVERY
“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. And Elisha said unto her, What shall I do for thee? tell me what hast thou in the house? And she said, Thy handmaid hath not anything in the house, save a pot of oil. Then he said, Go, borrow vessels abroad of all thy neighbors, even empty vessels; borrow not a few. And thou shalt go in, and shut the door upon thee and upon thy sons, and pour out into all those vessels; and thou shalt set aside that which is full. So she went from him, and shut the door upon her and upon her sons; they brought the vessels to her, and she poured out. And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed. Then she came and told the man of God. And he said, Go, sell the oil and pay thy debt, and live thou and thy sons of the rest.”
“My husband is dead … and the creditor is come to take unto him my two children to be bondmen” (2Ki 4:1). Celibacy was never God’s rule either for prophets or priests, despite the fact that the majority of the sons of the prophets were apparently single men living in ascetic communities. This widow’s husband was one of the sons of the prophets.
We find no fault whatever with the Jewish tradition that this widow’s deceased husband was none other than the godly Obadiah, despite the knee-jerk response of most modern commentators that, “No dependence can be placed on it.” Josephus accepted the tradition and even stated that the debt which the woman’s husband had acquired was contracted for the purpose of feeding the faithful prophets of Jehovah whom he had hidden in caves from the murderous wrath of Jezebel.
One of the great imperfections of the Mosaic Law was its toleration of the ancient custom of seizing the family of a debtor and pressing them into slavery as payment of a debt. Of course, there was a limitation in God’s law that terminated all such indentures in the Year of Jubilee, but the Jews seldom honored that Law. The passages that detail this practice may be found in Exo 21:7; Lev 25:39; Amo 2:6 and Amo 8:6. Montgomery seemed to think that this practice disappeared after the exile, citing Nehemiah 5 as the basis of his opinion, but we learn from the Saviour’s parable in the N.T. that the practice was continued to the very end of the Jewish kingdom (Mat 18:25).
“Thy handmaid hath not anything … save a pot of oil” (2Ki 4:2). “The Hebrew text here rendered `a pot’ of oil is unique”; and is found “only in this passage” in the whole Bible. “It may refer to a very small jar normally used for unguents.” It appears likely that something similar to the precious box of nard that was used in the anointing of Christ is indicated here; and, as some have suggested, “The widow had probably reserved it for her burial.” This type of product was very expensive; and the wholesale multiplication of it in this remarkable wonder not only enabled the woman to pay her debt but also to provide a means of her livelihood for a long time afterward. In this quality, the miracle reminds us of the enrichment of the young couple whose marriage was the occasion of Jesus’ changing the water into the very best quality of wine (some 400 quarts of it)!
Such a conclusion as this derives from the fact of the very small container of “the oil” and that the sale of it amounted to more than enough money to redeem two young bond-servants. “The word for jar (pot) here suggests a very small container.” “No oil at all was left for cooking.” Cooking oil does not appear at all in this narrative. Our modern equivalent of what is indicated is a very desirable and expensive type of perfume.
“Go, sell the oil, pay thy debt, and live” (2Ki 4:7). Matthew Henry commented on God’s method of bestowing charity upon a worthy recipient. “God did not provide her with some small gratuity, but gave her real help. He set her up in the world to sell oil, and put a liberal stock into her possession to begin with. The greatest kindness one can do for poor people is, if possible, to help them into a way of providing for themselves by their own industry and ingenuity.” The great need of our own nation, currently, is to enable all able-bodied persons to support themselves, instead of merely doling out a monthly check.
E.M. Zerr:
2Ki 4:1. The sons of the prophets were sometimes married men, although only students of the older ones. The widow of one of them was the complainant before Elisha. It was a practice among certain ones to sieze upon human chattels as security for debts. In consideration of her devotion to the Lord, she thought the prophet should help her.
2Ki 4:2. What shall I do for thee was asked in the sense of merely introducing the subject. It might be considered as a meditative form of speech, leading up to the more specific inquiry into her own resources.
2Ki 4:3. There is no limit to divine power, whether in connection with human effort or not. But it has always been a rule of God to require man to do what he could. This woman had a supply of oil and it will be used as a starter. See a similar situation in the widow and the meal, in 1Ki 17:12. Note that the woman in the present paragraph was admonished to borrow not a few.
2Ki 4:4. Elisha left direct connection with the case after giving instructions.
2Ki 4:5. In obedience to the order from Elisha, the woman closed the door and began filling the borrowed vessels, using the pot of oil that she had as a source.
2Ki 4:6. The supply of oil was continuous as long as there was any provision to care for it. When that failed, the flow of oil stopped. This was what was signified when Elisha cautioned, “borrow not a few” in 2Ki 4:3.
2Ki 4:7. Olive oil, which was the only kind known in that day, was valuable in many ways. Now that the woman had a large store of it, she did not know what Elisha intended for her to do with it, until he authorized her to use it in meeting her debt, and as a source of future income.
The ministry of Elisha stands in many respects in vivid contrast with that of Elijah. There is a gentleness about it which inevitably reminds us of that of the Messiah Himself in His day. Instead of suddenly appearing at critical moments, with thunder and flame, he seems to have moved about among the people, doing good wherever he came. Indeed, the ministries of Elijah and Elisha seem in many ways to suggest the ministries of John the Baptist and Jesus.
In this chapter we have four instances of Elisha’s method: his provision for the need of the widow, whose creditors were threatening her; his kindness to the Shunammite woman, who had shown him hospitality; at Gilgal his healing of the pottage; and his feeding of a hundred men with twenty loaves.
During all this time he was at the head of the prophetic schools, and journeying from place to place he became known everywhere as the messenger of God. The simplicity of his life is suggested in the provision which the Shunammite woman, wealthy though she was, made for his evident requirement. His apartment was a little chamber on the wall containing a bed, a table, a stool, and a candlestick. His dignity is manifest in the attitude of the people toward him, especially that of the Shunammite woman, who, in her converse with him, stood in the doorway, recognizing the sacredness of his office.
Every Vessel Filled
2Ki 4:1-7
Elishas ministry was not startling. It was redemptive and constructive. Widows came to him for help against their creditors; mothers appealed on behalf of their children; poison was rendered powerless; and loaves were multiplied. Do not judge power by the noise it makes. The dew excites less notice than a thunder-storm, but it may be more refreshing. A life filled with quiet ministry will bear comparison with one whose outbursts of passion are followed by reaction and depression. Twelve hours of daily sunshine, year in and year out, are preferable to the summer of daylight in the Arctic Circle, followed by months of midnight.
When our need is urgent, and we spread it before God, the question is never about the amount of oil, but of the empty vessels. We fear that there will not be enough oil; God is concerned lest we fail to bring sufficient vessels to hold all He wants to give. The oil was multiplied in the pouring, as the meal of the other widow was increased in the spending. Gods oil will never be exhausted so long as we can receive and impart. According to our faith will it be done. It is not a question of how much God can give, but how much we can use.
2Ki 4:6
I. We see here how exactly the oil matches the capacity and number of the vessels provided. According to the provision made, so was the miraculous gift. This shows us the law of God’s dealing with men’s souls. He gives grace, but He gives it in measure. He gives grace as much as man is ready to receive; but He requires man to prepare vessels to receive the grace He gives, and to use and not “leave of it.”
II. The oil is Divine grace. Our thoughts, our wishes, our purposes, our conversations, our acts, are all vessels into which the grace of God may be poured from the little cruse of our heart, filled with oil at our baptism. As often as we pour Divine grace into the vessels of our daily acts, so long it flows and fills; but if we stay our hand, the oil is stayed.
III. The oil was given to be used; so is Divine grace. If we use what God gives and value it, he who gathers much shall have nothing over, and he who gathers little shall have no lack.
S. Baring-Gould, Village Preaching for a Year, vol. ii., p. 163.
References: 2Ki 4:6.-Spurgeon, Sermons, vol. xxv., No. 1467; Homiletic Magazine, vol. vii., p. 69. 2Ki 4:8-25.-A. Edersheim, Elisha the Prophet, p. 91.
2Ki 4:8-38
What Elisha did for the Shunammite’s son, the Church wishes to do for you.
I. The Church is like Elisha because it touches you. It touches you through its one book, the Bible; it touches you through its prayers, and praises, and sermons.
II. The Church is like Elisha because it fits you. As the prophet carefully adapted himself to the child, so the great truths of the Gospel fit your mind and heart. Christ lowers His vast mind to our level, and teaches us truth as we are able to bear it. The Bible truth is likened to bread, to water, and to light. All these are for young and old alike.
III. The Church would also fain warm you into life. It may do as much for your souls as Elisha did for the young Shunammite. Pray that God’s Spirit may touch you, and then you shall be warmed into a new life that shall live for ever in the paradise of God.
IV. You will then be a blessing in the Church and in the world, like the revived boy in the home of the Shunammite. When the young yield themselves to the Saviour, the Church is like that boy’s mother when, overcome with joy, she bowed herself to the ground and folded her living son in her bosom. That was the day of days in her history. The chief crown and joy of any flock is the fresh, warm life of young Christians who have life before them, and who mean, by God’s help, to lay themselves on His holy altar.
J. Wells, Bible Children, p. 107.
Reference: 2Ki 4:8-38.-Parker, Fountain, March 22nd, 1877.
2Ki 4:9
This brief, simple statement, taken in its general form, sets forth so far what we ought to be in our own life.
I. “A man of God”-a very striking title to give to a human being, and a very grand one, even if for the moment we drop the adjective “holy.” And yet is not this the title which every man should be able to adopt and proud to bear? We all come from His creating hand. We live on His beneficence. We are subject to His providence. A great many different kinds of life men can live on the earth, lower and higher, but there is only one best life-that which a man may live in God. A man of God should be proud of his title. Other men are proud of theirs-the man of the world, the man of letters, the statesman, the man of honour. The man of God should never be ashamed of his name, if only he has the right to bear it.
II. “An holy man of God.” Holiness means wholeness. To be holy is to be without disease and without defect, all the parts of the living personality present, all acting harmoniously. Scriptural holiness means keeping in health, and growing in grace, and rising towards the measure of the ultimate perfection in Jesus Christ-“a man of God; an holy man of God.”
III. Contemplate now the man of God at work. “Behold now an holy man of God, which passeth by us.” There can be no health of any kind, physical or moral, without movement. If we want to be men of God, we must do the duties of our life as they come. Let every one remember that there is a round of duty for him, along the track of which no feet but his can walk, a daily task which no hand but his can touch, a life-work that will be undone unless he does it.
IV. “Continually.” All the great things in life are produced more by constancy and in quietness than in loudness and by force. Step by step will take you to the end of the longest journey. Duty after duty done, although poorly done many a time, will enable you one day to say with the Master Himself, “It is finished.”
A. Raleigh, The Way to the City, p. 104.
2Ki 4:10
I. How did this little chamber come to be? It originated in the quick and clear conception of this woman of Shunem. The perceiving, the observing, eye is the gate of knowledge, the quickener of sympathy, the informer to benevolence. It brings before the benevolent heart the material on which it can act. It is at least the hewer of wood and the drawer of water to nobler faculties than itself.
II. Let us see how these nobler things come out in this case. Immediate action is taken. It is good to know men and things somewhat correctly; but the higher pleasure is later born, and is always associated with doing and with duty. “Whatsoever thine hand findeth to do, do it.” There are duties and privileges which are possible to us only within a certain limit and line of time, and beyond that impossible for ever.
III. Do not think of these duties of helpfulness as involving great exertion, or very considerable expenditure of time or money. It is not so. It is even in some cases very much the reverse, as in this case of the good Shunammite. Her gift, after all, is very simple, and to herself and her husband very inexpensive. The room she gave the prophet was hung round with no pictures; the three inscriptions we may see on the walls are these: (1) considerateness; (2) simplicity; (3) contentment.
A. Raleigh, The Way to the City, p. 115.
I. The little chamber was built by a great woman whose name is not told us. If we live to do good and to make others happy, our names will be where hers is.
II. The prophet Elisha conducted himself in such a way in this woman’s house that she knew he was a man of God. If some of those who do not eat and drink to the glory of God could see themselves as others, and especially as God sees them, they would be ashamed.
III. In the little chamber Elisha raised the Shunammite’s dead son. God pays good rent for all that His servants use.
T. Champness, Little Foxes that Spoil the Vines, p. 46.
References: 2Ki 4:13.-J. Van Oosterzee, Year of Salvation, vol. ii., p. 479. 2Ki 4:19.-J. Hamilton, Works, vol. vi., p. 474. 2Ki 4:20.-T. L. Cuyler, Christian World Pulpit, vol. xx., p. 104. 2Ki 4:23.-E. Blencowe, Plain Sermons to a Country Congregation, 2nd series, p. 400. 2Ki 4:25-37.-A. Edersheim, Elisha the Prophet, p. 105. 2Ki 4:26.-E. J. Hardy, Christian World Pulpit, vol. xxviii., p. 284; A. P. Stanley, Good Words, 1878, p. 140; A. K. H. R., From a Quiet Place, p. 117; G. D. Macgregor, Christian World Pulpit, vol. iii., p. 49; Spurgeon, Sermons, vol. vii., No. 411; Preacher’s Monthly, vol. ii., p. 179; M. Nicholson, Redeeming the Time, p. 286; Clergyman’s Magazine, vol. xi., p. 20, and vol. xxii., p. 93. 2Ki 4:30.-Ibid., vol. xvii., p. 24.
2Ki 4:31
Here is a remarkable thing in Bible history, nothing less than that a miracle should miscarry. Here is an attempt to work a miracle which ends in failure. Is it without a parallel? Are there any proposed miracles suddenly broken in failure? We are bound to ask these sharp and serious questions.
I. Who was this Gehazi? An undeveloped hypocrite. Up to this moment he may have secured outwardly his master’s confidence and regard, but we are more than one self. There were three or four different men in that Gehazi figure. The bad man spoils whatever he touches. Virtue perished out of Elisha’s staff; it became in the grip of Gehazi but a common stick. There is nothing sacred to the bad man; what he touches he defiles. Where we are wrong in our relation to God, we are wrong in our relation to everything else.
II. The word of God is our staff, our symbol; and this inspired book should have an inspired perusal. There is a subtle temptation to inquire when we have not succeeded in our ministry whether the staff was good. But when the child is not awaked, we should not blame the staff; when the neighbourhood is unaware of our spiritual presence, we should not blame the neighbourhood or the word. We should ask, “Am I Gehazi? Am I the wrong man with the right staff?”
III. We ask next, “Was not Elisha partly to blame in this matter? Did he send a staff where he ought to have gone himself?” I would instantly encounter the inquiry with an indignant denial if I did not know that some of us are doing the same thing. Does any man here send a guinea when he ought to send a life? Jesus Christ gave Himself, and self-giving is the only true benefaction and donation. You ought to be made to feel that part of yourself has gone with every gift you give.
Parker, Christian World Pulpit, vol. xxii., p. 315 (see also- vol. viii., p. 121).
2Ki 4:31
I. The reason why Gehazi failed to awaken the child was that he was not a fit agent for the wonder-working power. God saw in him the selfishness, the covetousness, which soon came to light, and so He refused to acknowledge him. To give life a man must have life, and have it in its purity and abundance.
II. There are some of you, many of you, who have lived long enough to have grown somewhat dull and dead. Boys and girls are “dead”-dead in spirit, dead in the worst kind of death-if they have lost all care for God, for truth, and righteousness, and kindness.
III. Some of you, if you are not dead, are at least “fast asleep.” You are dreaming, and pursuing dreams. You have eyes, but they are not open.
IV. If you are diligent, thoughtful, quick to seize occasion as it rises, because it is your duty, because you love God and hold His law to be the true law of life, then you are alive and awake. And if you are alive and awake, your life will be a happy preparation for the better life to come.
S. Cox, The Bird’s Nest, p. 64.
References: 2Ki 4:31.-H. Macmillan, The Olive Leaf, p. 136. 2Ki 4:31-34.-S. Baring-Gould, Village Preaching for a Year, vol. ii., Appendix, p. 24. 2Ki 4:32-35.-J. M. Neale, Sermons in Sackville College, vol. iii., p. 78. 2Ki 4:34.-D. J. Vaughan, The Days of the Son of Man, p. 400; Spurgeon, Sermons, vol. xxv., No. 1461. 2Ki 4:34, 2Ki 4:35.-H. Macmillan, The Olive Leaf, p. 136. 2Ki 4:36, 2Ki 4:37.-J. Budgen, Parochial Sermons, vol. i., p. 75. 2Ki 4:38-41.-A. Edersheim, Elisha the Prophet, p. 115. 2Ki 4:38-44.-Parker, vol. viii., p. 132. 2Ki 4:40.-J. Thain Davidson, Talks with Young Men, p. 161; T. L. Cuyler, Christian World Pulpit, vol. xx., p. 104. 2Ki 4:41.-J. M. Neale, Sermons in Sackville College, vol. iii., p. 86. 2Ki 4:42.-H. Macmillan, Sunday Magazine, 1873, pp. 42, 126; J. dimming, Penny Pulpit, No. 072. 2Ki 4:42, 2Ki 4:43.-T. Champness, New Coins from Old Gold, p. 21. 2Ki 4:42-44.-A. Edersheim, Elisha the Prophet, p. 125. 2Ki 4-Parker, vol. viii., p. 113.
3. The Miracles
CHAPTER 4
1. The widows oil multiplied (2Ki 4:1-7)
2. The Shunammite and her reward (2Ki 4:8-17)
3. The son of the Shunammite raised from the dead (2Ki 4:18-37)
4. The deadly pottage healed (2Ki 4:38-41)
5. The multitude fed (2Ki 4:42-44)
In the previous chapter Elisha appeared as the saviour of Israel, and now he acts in behalf of the widow of one of the sons of the prophets. His name is not given. Elisha had known him as one who feared the Lord. And now the widow deeply in dept, about to lose her two sons, appealed to the prophet. In answer to Elishas question what she had in her house she told him that her whole possession consisted in a pot of oil (in Hebrew, anointing oil). She then was told to borrow empty vessels, not a few. Behind closed doors she was to pour out. All the borrowed vessels were soon filled and when the empty vessels were all filled and no other to be filled, the oil stayed. The oil was to be sold to satisfy the creditor and the rest to be used to sustain the widow and her sons. The Lord is the father of the widows and heareth their cry; this is beautifully illustrated in this miracle. Then there is the lesson for faith. The vessels had to be produced to be filled; if there had been more vessels the oil would have filled them all. The limitation was not in the supply of oil, but in the empty vessels to receive the oil. There is an abundance of grace and in faith we can always come with our empty vessels to receive out of His fulness grace upon grace.
Then the great woman of Shunem is introduced for the first time. She belonged to the godly in Israel and did not know the prophet, but it did not take her long to discover that he was a holy man of God. It is a blessed picture to see this man of God walking through the land, possessing nothing and acting in grace in the midst of Israels ruin. In the words of another, Poor indeed, while making many rich; seeming to possess all things, yet really having nothing. Receiving bounty and care in the ordinary need of life from those in whose behalf he, at the same time, is opening resources which were altogether beyond man. And, besides, he walks alone in the world, and yet all wait on him.
All this gives us a strong expression of the ways of One who could call Himself Master and Lord, receiving the homage of faith, even while He had not where to lay His head. In all this our prophet is marking out for us, as in a reflection, the path of the Lord Jesus in one of its most striking, remarkable characters (J. Bellett).
The pious Shunammite prepared for the lonely pilgrim a little chamber with its simple furnishings in her own house. And the man of God appreciated the kindness shown to him, and, learning that she had no son, Elisha told her about this season, according to the time of life, thou shalt embrace a son. Like Sarah she believed and received her son. And when the child died, what faith the Shunammite exhibited! The son of promise was dead, yet in the midst of her great sorrow she could say, It is well. Like Abraham, when he put the son of promise upon the altar, the Shunammite counted on resurrection and believed on Him who can raise the dead. She had lost her son for a while, but not her faith.
And how her faith clings to Elisha! Not Gehazi with the staff can help, but Elisha is needed. And her faith is rewarded. Her child is raised from the dead. The Holy Spirit mentions her in the New Testament. Women received their dead raised to life again (Heb 11:35).
We see in her a true and faithful Israelitish woman, who, in a time of general apostasy, owned Jehovah alike in her life and her home. Receiving a prophet, because of Him who had sent him, because he was a holy man of God–and with humility and entire self-forgetfulness–she received a prophets reward in the gift most precious to a Jewish mother, which she had not dared to hope for, even when announced to her. Then, when severely tried, she still held fast to her trust in the promise–strong even when weakest–once more self-forgetful, and following deepest spiritual impulse. And, in the end, her faith appears victorious–crowned by Divine mercy, and shining out the more brightly from its contrast to the felt weakness of the prophet. As we think of this, it seems as if a fuller light were shed on the history of the trials of an Abraham, an Isaac, or a Jacob; on the inner life of those heroes of faith to whom the Epistle of the Hebrews points us for example and learning (Heb. 11), and on such Scripture sayings as these: Jehovah killeth, and maketh alive: He bringeth down to the grave, and bringeth up (1Sa 2:6); Know that Jehovah hath set apart him that is godly for Himself. Jehovah will hear when I call unto Him (Psa 4:3); or this: All the paths of Jehovah are mercy and truth unto such as keep His covenant and His testimonies (Psa 25:10). (Bible History).
And here we must also think of Him, whom Elisha but faintly foreshadows. He raises the spiritually dead now, all who hear His voice, as He will raise the physically dead in the future.
In Gilgal the eighth miracle of Elisha took place. The humble pottage which was being prepared for the sons of the prophets had been spoiled by the addition of a wild and poisonous gourd. Then Elisha cast meal into the pot and the pottage became eatable–there was no harm in the pot. The meal is typical of our Lord, who was cast into the scene of death and through His death hath brought healing.
The miraculous feeding of the multitude was Elishas ninth miracle and prefigures the miracles of our Lord (Mat 14:19-21, etc.).
fear
(See Scofield “Psa 19:9”).
am 3110, bc 894
sons: 2Ki 4:38, 2Ki 2:3, 2Ki 2:5, 1Ki 20:35
thy servant did fear: Gen 22:12, 1Ki 18:3, Neh 7:2, Psa 103:11, Psa 103:17, Psa 112:1, Psa 112:2, Psa 115:13, Psa 147:11, Ecc 8:12, Ecc 12:13, Mal 3:16, Mal 4:2, Act 13:26, Rev 15:4, Rev 19:5
the creditor: Lev 25:39, Lev 25:40, Lev 25:48, Neh 5:2-5, Neh 10:31, Jer 34:14, Mat 18:25, Mat 18:30, Mat 18:35, Jam 2:13
Reciprocal: Exo 21:2 – an Hebrew Exo 22:25 – General Rth 1:3 – and she was 2Ki 2:15 – bowed 2Ki 6:1 – the sons 2Ki 9:1 – the children Neh 5:5 – we Job 24:9 – General Psa 37:21 – borroweth Pro 18:23 – poor Pro 22:7 – the borrower Pro 22:27 – General Isa 50:1 – or which Hos 9:8 – with Zec 11:5 – sell Mat 14:20 – and they took
2Ki 4:1. A certain woman of the wives of the sons of the prophets Who, though they were wholly devoted to sacred employments, yet were not excluded from marriage, any more than the priests and Levites. My husband did fear the Lord His poverty, therefore, was not procured by his idleness or prodigality, but by his piety, because he would not comply with the kings way of worship, and therefore lost all worldly advantages. The creditor is come to take my two sons to be bond-men Either to use them as his slaves, or sell them to others, according to the law among the Hebrews in such a case.
2Ki 4:1. My two sons to be bondmen. The law of Moses, as well as the laws of all gentile nations, allowed of this for six years. Exo 21:7. Josephus, after others says, that she was the widow of Obadiah; but we have no intimation that he was a prophet.
2Ki 4:2. Thine handmaid hath not any thing in the house save a pot of oil. No silver plate, no redundant furniture, nor any empty jars for oil. Truly, great poverty, and illustrious piety dwelt in that house.
2Ki 4:8. Elisha passed to Shunem, situate on a southern branch of the river Kison, twenty miles east of mount Carmel, and about forty south of Sarepta, where Elijah had raised from the dead the widows son.
2Ki 4:10. A little chamber. He loved retirement, though full of travail and of labours. A minister must be one third of his time in the closet, else he will never be an able minister.
2Ki 4:38. Came to Gilgal, a hundred miles from mount Carmel; for he was, like Paul, in labours more abundant. He often visited the sacred schools. Elementary knowledge is essential to all ministers who have to feed the flock, and face an infidel age.
2Ki 4:39. Found a wild vine, and gathered wild gourds. Do men gather gourds of vines? The paucity and variations in ancient names embarrass the most enlightened criticisms and translations. Jerome reads, colocyntidas agri, not unlike the wild vine, a bitter plant, of an aperient quality. Others read, fungos agrestes, a species of noxious mushrooms. The removal of the deleterious qualities was miraculous.
REFLECTIONS.
While the house of Ahab was on the throne, and while Jezebel was yet alive, the true prophets had frequently to hide in holes, and to beg their bread. Hence the good man now deceased, having a wife, two sons, and probably daughters in proportion, had died in debt. This would have been a blemish in his character, had it not been for the times; for no man must take up goods without a probability of paying for them; and while a poor man has work and health, why should he contract a debt? Far better to habituate himself to make his earnings harmonize with his wants; then, though he suffer many privations, he sustains his independence.
This widow in her troubles went for counsel and comfort to her minister, and to her husbands friend. She cried to Elisha, as judge and prophet of the Lord. A fine model for distressed families to follow; and her distress was not of the common kind. Families in Israel, as in most parts of Asia and Africa, laid in their stock of provisions, in the several seasons, for the whole year: but this widow had no bread, no money, no land, none unmortgaged; and her husbands creditor was come to require servitude of her two sons till the debt was paid.
God, whose method is to relieve the needy by the labour of their hands, chose in this instance to exert his miraculous power for her comfort and deliverance. He helped her from the little which she had, a pot of oil; and Elisha to exercise her faith, directed her to borrow as many empty vessels as she could; (for God is liberal in his gifts) and to fill them in silence and secresy; to sell as much as would pay the debt, and live through the year on the rest. What a most signal instance of the divine goodness to a distressed widow, and to the orphans of a prophet. How tender and compassionate is the Lord to the poor. But how poor soever a family may be, what a glory that the life and character of their fathers were irreproachable. Thou knowest, said the widow to Elisha, that thy servant did fear the Lord, and was one of those seven thousand who would not bow the knee to Baal, and consequently one who saved his country from total destruction: for except the Lord had left us a remnant, we should have been as Sodom, or like unto Gomorrah. But what a reproach to the opulent of that age, and indeed of every age, to suffer a faithful minister of heaven to languish with a small family for want of bread. If God did all this for a ministers widow, what will he not do for the soul? What pleas may not the children of the righteous urge, for the grace which the new covenant has made over to them by a multitude of promises. Lord, empty my heart of concupiscence and inordinate attachment to all worldly good, and fill it with the richer oil of thy heavenly grace. May the whole church ever learn of this woman to pray for her children, that they may never go into bondage; but that the Redeemers grace which pays their debt, may sanctify their souls.
The next family favoured with the extraordinary blessing of God in evil times was the Shunemites. While Elisha, like Samuel, was directing his fervent ministry to the whole land, where they would hear the truth, he came to Shunem; and this woman heard and loved the truth, revered the holy prophet who published it, and persuaded her husband to receive him into their house; for they were rich. Seeing the man of God take a bed in some humble house, she spake to her husband to build him a chamber on the wall, for she saw that he loved retirement. Observe how the love of this family to the man of God was requited. Elisha finding himself entertained, and nothing that was wanting thought too good for him, and in an apostate age, when it exposed the family to contempt and danger, he thought of making some return to this hospitable house. Gehazi, his servant, happily suggested that she had no son; and for this blessing it was more than the family could now hope, or the woman dare to ask. Elisha prayed, and God granted him his request. So at parting he addressed her in the words of JEHOVAH, the angel, to Sarah, on a like occasion. Let ministers learn hence to pray for families who kindly entertain them because of their work. And those families who show kindness to ministers, with a single eye to their own salvation, are often blessed like Obededom with a double portion, a little of earth and a little of heaven.
When God has remarkably favoured us with any particular family blessing, we must be careful not to love it too well; for he is jealous of our hearts. It is not improbable but this family loved their son too much; and that God who gave him was resolved to correct the inordinate attachment. Be that as it may, the child suddenly sickened in the morning, and died at noon. What a stroke to the mother, what a sanctifying stroke, teaching her not to rest in the creature, but alone in the Creator.
In going to the prophet, she acknowledged it was well with the child; and urged her complaints, considering the severity of the stroke, with great modesty. And surely it is well with our infants, when they steal away early from the troubles of life, and find a perfect repose in the bosom of God. Surely it is well when they are taken from the evil to come; when they are resumed for the sanctification of our affections, or when they are removed that they may not live to break our hearts by stubbornness and vice. In every case of this nature, leaving the issues with Him who cannot err, let us always say, it is well.
Elisha returned with this afflicted woman, and extended himself on her deceased son, as Elijah had done on the son of the woman of Zarephath, to which I refer for farther reflection, only adding that ministers should readily help afflicted families. The next great works of this man of God, were to counteract the poisonous qualities of the herbs put in the soup by mistake; and to feed a vast number of people with a small quantity of bread. In all those miracles it is obvious, that Elijah and Elisha bore a striking resemblance to Christ; and that the age of those two prophets was the brightest dawn of evangelical glory, the church of God had ever known. So there are now and then some times of refreshing, in which the militant church bears a near resemblance to the church above.
2Ki 4:1 to 2Ki 6:23. Stories about Elisha as a Wonder-Worker.The miracles of Elisha fill a considerable part of the early chapters of 2 K. They are mostly beneficent in character, and this prophet was evidently more in touch with the people than his stern predecessor. There is no reason to confine these tales to the reign of Jehoram, because the death of that king is recorded later in the book. The king of Israel is not mentioned by name, and was evidently on good terms with the prophet, which could hardly be expected of Jehoram. Probably some of the occurrences, especially in the Syrian wars, belong to the age of Jehus dynasty. The biography of Elisha in 2 K. consists of 2Ki 2:1-25, 2Ki 4:1 to 2Ki 6:23, 2Ki 8:1-15, 2Ki 13:14-21. In 2Ki 6:24 to 2Ki 7:20 and 2Ki 9:1 to 2Ki 10:31 Elisha is the leading prophet, but the source seems to be mainly some chronicle of the northern kingdom.
2Ki 4:1-7. Multiplication of the Widows Oil to Pay a Debt.This is like Elijahs miracle at Zarephath (1Ki 18:8 ff.): The oil is sold, and the children of the prophets widow are saved from being sold as slaves. The prophetic communities were not monastic in the sense of being celibate; such an idea was repugnant to the ancient Hebrew. Isaiahs wife is called the prophetess (Isa 8:3). Perhaps both Elijah and Elisha were unmarried, but there can be no proof of this.
THE WIDOW’S OIL
(vv.1-7)
The history of the Kings is again interrupted to make way for the ministry of Elisha. The bad example of the kings had brought about poverty in the land, and God provided grace in the ministry of Elisha the prophet to meet this condition of poverty.
The sons of the prophets were not always dependable men. A widow of one of these men pled with Elisha for help because her deceased husband had not provided for his family and the creditor wanted to take his two sons as slaves (v.1). How striking is the spiritual lesson in this case. A son of a prophet should surely provide for his family the spiritual food they need, yet there are many who are not feeding on the good things of the Word of God, so that they are in danger of becoming merely in bondage to law rather than enjoying the pure grace of God. When the grace of God has been neglected, the tendency always is to revert back to a legal standard which is bondage to law-keeping. This condition has greatly infected Christendom today.
Elisha asked the widow, “what do you have in the house? (v.2). She answered that she had “nothing in the house but a pot of oil.” She had no idea of the resources in a pot of oil. For the oil speaks of the Spirit of God. If we see great lack, great weakness in the Church, the house of God, today, do we not remember that the Spirit of God is still in God’s house? Is this a small thing?
What then do we need? Only vessels that may be filled with the Spirit. But they must be emptied of all else, so as to be filled with God’s Spirit. Elisha tells the widow to borrow empty vessels from her neighbours (v.3), and in private pour out the oil into all the vessels (v.4). No matter how much failure and departure has impoverished the Church of God, the Spirit of God is still abundantly sufficient to bring blessing to every empty vessel who is submitted to the Lord.
The vessels were borrowed, just as we are not our own, for we are the Lord’s. All the vessels that were brought were filled, and when no more vessels were available, the oil ceased (v.6).
The woman then came and told Elisha what had taken place (v.7). So we too should seek the Lord’s presence to enjoy sharing with Him the blessing that results from simple obedience to His Word. Elisha told her to sell the oil and pay her debt, then she and her sons were to live of what remained. Thus, the Spirit of God provides the resources by which we can pay our debt to all men, – a debt of love that seeks the eternal blessing of others (Rom 13:8). The Spirit also provides the resources for living a life pleasing to God (Gal 5:16-18).
THE WOMAN OF SHUNEM
(vv.8-37)
We have seen in the multiplying of the widow’s oil the grace of God coming into circumstances where there was great failure and need in Israel. Now in this section the woman of Shunem is a beautiful example of the fact that there was still in Israel a remnant characterised by genuine faith. When Elisha came to Shunem this notable woman invited him to a meal in her home (v.8), so that her hospitality encouraged him to stop there whenever he passed that way.
Thus, by frequent contact she perceived that Elisha was a holy man of God. She wisely took time to learn this, but then her hospitality became genuine love for the man of God. Not content with having him eat with them on occasion, she asked her husband that they should build on their house a small upstairs room for Elisha to lodge in when he came. Her genuine subjection to her husband was such that he willingly accepted her suggestion, though he did not evidently have the same energy of faith as she had (v.23).
Though they were in good circumstances, she did not ask for a richly furnished room for Elisha. She knew that the prophet would not want this, but would appreciate the simple furnishings she suggested; a bed, speaking of rest, so necessary for a man of God; a table, signifying communion or fellowship; a stool (or chair) symbolising learning, such as “sitting at the feet of Jesus;” and a lampstand, which pictures testimony (v.10). These were simple necessities, but ample for a servant of the Lord.
Elisha appreciated this kindness and care on the part of the woman, just as the Lord Jesus values the faith of believers who desire His comfort and His presence. When he came to the house to rest, he told Gehazi, his servant, to call this Shunamite woman. Then expressing his appreciation of her kindness, he asked what he could do for her. “Do you want me to speak on your behalf to the king or to the commander of the army?” (v.13). How many people would take eager advantage of such an opportunity! But not her. She simply replied, “I dwell among my own people.” She was content with the blessing the Lord had given her. How good it is too if we are content with the fellowship of the saints of God. Such faith is of true value.
When the Shunamite woman indicated she was not interested in material rewards, Elisha questioned Gehazi, “What then is to be done for her?” Gehazi knew that in Israel it was a reproach for a couple to have no children, and he told Elisha that she had no son and her husband was old (v.14). This situation would require more than the patronage of the king or commander of the army. It would require God’s intervention, and Elisha had the simple confidence that God would indeed intervene.
In having the Shunamite woman called again, Elisha told her that about the same time the next year she would embrace a son (v.16). This was far more than the woman could have imagined, and she protested that his words seemed false. No doubt she had deeply desired a son, but had come to the point of being content without him. Is it not often true that when we learn to be content without something for which we have yearned, the Lord then allows us to have what we desired? Thus, the spirit of being content with what God gives will bear unexpected fruit.
A year later Elisha’s words came true: the woman gave birth to a son (v.17). We are not told how she felt then, but the following history shows how greatly she treasured her son.
It would be four or five years later perhaps that the boy went into a field to his father, where harvest was in progress. Likely it was a hot day and the boy complained of pain is his head, which may have been from sunstroke. His father knew he needed his mother, and had a servant carry him to her (v.19). She held him in her arms briefly, then he died.
In laying her son’s body on the bed of Elisha (v.21) she was virtually commending her sorrow to Elisha, just as we are told to “Cast your burden on the Lord, and He shall sustain you” (Psa 55:22). She knew she herself could do nothing for her son now. But she was purposed to get to the man of God as soon as possible. She asked her husband for a donkey and a servant so that she might go to Elisha and return. It may seem strange that she said nothing to her husband about their son’s death, but in this case it was the man of God she needed, not her husband. There are some things we may not feel free to share with the closest relative, but must take them only to the Lord Jesus.
Her husband questioned why she should go to the man of God when is was not a special religious day. He was like many formal type Christians who think Christianity is good for only certain days. But every believer should realise he needs Christ for every day of his life. In this case also the woman had a deeply serious need, but she only answered her husband, “It is well” (v.23). Thus she shows the lovely submission of genuine faith. Though her heart was breaking, her, self-restraint is beautiful. She told the servant, “Drive, and go forward; do not slacken the pace for me unless I tell you” (v.24). This firm, decided purpose of the woman surely speaks to us as to whether we have the same definite purpose of heart in getting to the Lord as soon as possible with our problem.
As she approached Mount Carmel Elisha saw her in the distance, and told Gehazi to run to meet her and ask if it was well with her, her husband and her child (v.26). But it was not the servant she wanted, and she answered him briefly, “It is well.” It was her faith that moved her to say this, not any thought of deception.
How different was her attitude when she came to the man of God! She held him by the feet (v.22). This was the clinging dependence of one in deep distress of soul. Gehazi came to push her away, but Elisha said, “Let her alone.” This surely reminds us of Mary of Bethany when she anointed the feet of Jesus (Joh 12:3). Judas objected to her doing this, and the Lord Jesus told him, “Let her alone.” Just as Gehazi did not understand the distress of soul that troubled the Shunamite woman, so Judas could not appreciate the adoration of the Lord Jesus that Mary expressed in her anointing Him, Elisha knew there was something deeply troubling the woman.
Then out of the anguish of her heart she asked him, “Did I ask a son of my ford? Did I not say, do not deceive me?” (v.28). Immediately Elisha knew the child had died, and he told Gehazi to take Elisha’s staff, with his undivided attention being focused on laying that staff on the boy’s face. He was not to linger even to greet anyone on the way or to respond to anyone’s greeting. Elisha’s staff is symbolical of the law of God. But what could the law do, even in a servant’s hands or in the hands of religious Pharisees? The law could tell a living person how to live, but what of a dead person? In the Old Testament the law was given opportunity to give life if it could, but it only proved people to be dead in sins, just as the staff on the boy’s face did nothing.
The woman showed beautifully too that she had no faith either in the servant or the staff, but her faith in the man of god remained steadfast. How it must have refreshed Elisha to hear her words, the same words he himself had uttered to Elijah in Chapter 2:2,4,6. She would not leave Elisha.
At the insistence of the woman of Shunem, Elisha willingly went with her, though Gehazi had gone before. In coming back, Gehazi could only report that the child had not awakened, just as the law can only confirm the fact that mankind is dead in sins. Elisha in coming in to the child, shut the door and prayed. The actual bringing to life of the child was not to be witnessed by anyone. Then Elisha lay on the child, with his mouth on his mouth, his eyes on his eyes, and his hand on his hand (v.34). How clearly this shows us that life can only come from life. In picture, the Lord puts His mouth on our mouth, breathing in the breath of life, that will have pure effect on what we speak. His eyes on our eyes speak of light coming from His eyes to enlighten ours. His hands on our hands pictures the work of His hands giving to our hands the ability to work for Him. Elisha stretching himself on the child speaks of the energy the Lord expends to give life to us.
The flesh of the child became warm. Was he alive? Yes indeed! But Elisha, after walking back and forth in the house, came again to repeat what he had done. Though life was in the child, the full vigour of life was lacking, so that the second action of Elisha was necessary to produce “life more abundantly” (Joh 10:10). The child sneezed seven times and opened his eyes. The sneezing speaks of the fact that life has power in itself to clear the channels of life, just as sneezing clears the channels of the respiratory system. The seven times speaks of the completeness of the work done. The Lord does not make us barely alive, but brings us to a state of enjoying the full vigour of life.
Elisha then told Gehazi to call the woman, and he simply said to her, “Pick up your son” (v.30). His heart was so full he did not trust himself to say more, and her heart was so full she could say nothing, but she bowed at his feet to the ground, took up her son and went out (v.37). They understood one another perfectly. But now the woman had learned, not only of the grace and power of God in giving life, but that same grace and power in resurrection life. In fact, Shunem means “double rest,” and this dear woman had learned this double rest in the birth of her son and in his resurrection.
POISON BANISHED FROM THE POT OF STEW
(vv.38-41)
Elisha, coming to Gilgal, found a famine in the land. The sons of the prophets were gathered before him, evidently to be taught. Food was a necessity, just as spiritual food is for us, so Elisha told his servant to boil stew in a large pot for the sons of the prophets. One of the sons of the prophets, desiring to be helpful, went out to gather herbs and found a wild vine, from which he brought a large number of gourds, slicing them into the pot. But he did not know the gourds were poisonous (v.39), just as too many Christians lack discernment of harmful teachings and accept them without question. There are many glaring false doctrines that Christians would generally immediately refuse, but some other doctrines do not seem so bad, yet are seriously evil, such as the denial of the eternal Sonship of Christ, or the claiming that Christ could have sinned (though He did not sin).
When the men tasted the stew, they cried out to Elisha, “There is death in the pot” (v.40). They could not eat it as it was, just Christians cannot assimilate false doctrine without serious consequences.
But Elisha knew the remedy He told them to bring flour (or meal) (v.41). This reminds us of the meal offering which speaks of the Lord Jesus in the absolute perfection of His Manhood, with every particle of the flour denoting some precious virtue of His character. His Manhood was infinitely more marvellous than that of any other man, for He had no part in the sinful nature that all others had inherited from Adam. Thus, a right regard for the perfection of the glory of the Lord Jesus will effectively banish every evil doctrine.
FOOD MULTIPLIED
(vv.42-44)
Evidently the famine was still causing a food shortage when a man came from Baal Shalisha, bringing twenty barley loaves and newly ripened grain to Elisha. The loaves were no doubt the size of a roll or bun. It seems the man brought these as a present to the man of God. But Elisha did not put these away for himself. He instructed his servant to give them to the people (v.42). The servant objected that this amount of food was nothing for 100 men. But Elisha insisted that he do what he was told, for he said, “They shall eat and have some left over” (v.43). Thus the Lord miraculously multiplied the provision so that all ate and had food left over. How much greater was the multiplication when the Lord Jesus fed 5000 men, besides women and children, with five loaves and two small fish! (Joh 6:8-13). At that time 12 baskets were left over.
Thus, verses 38-41 show that the quality of the food was ordered by Elisha (typically Christ) and verses 42-44 indicate that Elisha (Christ) provides the quantity of food.
4:1 {a} 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 {b} fear the LORD: and the creditor is come to take unto him my two sons to be {c} bondmen.
(a) 2Ki 2:3.
(b) And therefore did not fall into debt by carelessness or excess but by the hand of the Lord.
(c) Because I am poor and not able to pay.
God’s care of the faithful in need 4:1-7
It was common in the ancient Near East for creditors to enslave the children of debtors who could not pay. The Mosaic Law also permitted this practice (Exo 21:2-4, Lev 25:39). However, servitude in Israel was to end on the Year of Jubilee. God provided miraculously for the dire needs of this widow who had put God first, in contrast to the majority who did not do so in Israel (cf. Mat 6:33). God’s miraculous multiplication of oil symbolized the adequacy of God’s Spirit to provide all that the widow needed. This seems clear from the significance of oil elsewhere in Scripture. It is a symbol of the Holy Spirit (cf. Leviticus 8; 1Sa 10:1; 1Sa 16:13; Luk 11:13; et al.). [Note: See Lewis Sperry Chafer, Systematic Theology, 6:47-50; and John F. Walvoord, The Holy Spirit, pp. 21-22.]
"The vessels were the measure of the oil. In other words, divine power waited on faith-faith measured the active resources of God on the occasion." [Note: B., p. 17.]
ELISHAS MIRACLES
2Ki 4:1-44
WE are now in the full tide of Elishas miracles, and as regards many of them we can do little more than illustrate the text as it stands. The record of them clearly comes from some account prevalent in the schools of the prophets, which is however only fragmentary, and has been un-chronologically pieced into the annals of the kings of Israel.
The story of Elisha abounds far more in the supernatural than that of Elijah, and is believed by most critics to be of earlier date. Yet the scenes and portents of his life are almost wholly lacking in the element of grandeur which belong to those of the elder seer. His personality, if on the whole softer and more beneficent, inspires less of awe, and the whole tone of the biography which recorded these isolated incidents is lacking in the poetic and impassioned elevation which marks the episodes of Elijahs history. We see in the records of Elisha, as in the biographies so rich in prodigies of fourth-century hermits and mediaeval saints, how little impressive in itself is the exercise of abnormal powers; how it derives its sole grandeur from the accompaniment of great moral lessons and spiritual revelations. John the Baptist “did no miracle,” yet our Lord placed him not only far above Elisha, but even above Moses and Samuel and Elijah, when He said of him, “Verily I say unto you, of them that have been born of women there hath not risen a greater than John the Baptist.”
It is impossible not to be struck with the singular parallelism between the powers exercised by Elisha and those which are attributed to his predecessor. “How true an heir is Elisha of his master,” says Bishop Hall, “not in his graces only, but in his actions! Both of them divided the waters of Jordan, the one as his last act, the other as his first. Elijahs curse was the death of the captains and their troops; Elishas curse was the death of the children. Elijah rebuked Ahab to his face; Elisha, Jehoram. Elijah supplied the drought of Israel by rain from heaven; Elisha supplied the drought of the three kings by waters gushing out of the earth. Elijah increased the oil of the Sareptan, Elisha increased the oil of the prophets widow; Elijah raised from death the Sareptans son, Elisha the Shunammites; both of them had one mantle, one spirit; both of them climbed up one Carmel, one heaven.” The resemblance, however, is not at all in character, but only in external and miraculous circumstances. In all other respects Elisha furnishes a contrast to Elijah which startles us quite as much as any superficial resemblances. Elijah was a free, wild Bedawy prophet, hating and shunning as his ordinary residence the abodes of men, making, his home in the rocky wady or in the mountain glades, appearing and disappearing suddenly as the wind. He asserted his power most often in ministries of retribution. Clad in the sheepskin of a Gadite shepherd or mountaineer, he was not one of those who wear soft clothing or are found in kings houses. He usually met monarchs as their enemy and their reprover, but for the most part avoided them. He never intervened for years together even in national events of the utmost importance, whether military or religious, unless he received the direct call of God, or there appeared to him to be a “dignus Vindice nodus.” Elisha, on the other hand, makes his home in cities, and chiefly in Samaria. He is familiar with kings and moves about with armies, and has no long retirements into unknown solitudes; and though he could speak roughly to Jehoram, he is often on the friendliest terms with him and with other sovereigns.
The stories of Elisha give us many interesting glimpses into the social life of Israel in his day. As to their literal historic accuracy, those must make positive affirmation who feel that they can do so in accordance alike with adequate authority and with the sacredness of truth. Many will be unable to escape the opinion that they bear some resemblance to other Jewish haggadoth, written for edification, with every innocent intention, in the schools of the Prophets, but no more intended for perfectly literal acceptance in all their details than the Life of St. Paul the Hermit by St. Jerome; or that of St. Anthony, attributed erroneously to St. Athanasius; or that of St. Francis in the Fioretti; or the lives of humble saints of the people called Kisar-el-anbiah, which are so popular among poor Mohammedans. Into that question there is no need to enter further. Abundet quisque in Sensu suo.
I. On one occasion a widow of one of the Sons of the Prophets-for these communities, though coenobitic, were not celibate-came to him in deep distress. Her husband-the Jews, with their usual guesswork, most improbably identified him with Obadiah, the chamberlain of Ahab-had died insolvent. As she had nothing to pay, her creditor under the grim provision of the law was about to exercise his right of selling her two sons into slavery to recoup himself for the debt. {Lev 25:39-41; Mat 18:25} Would Elisha help her?
Prophets were never men of wealth, so that he could not pay her debt. He asked her what she possessed to satisfy the demand. Nothing, she said, “but a pot of the common oil, used for anointing the body after a bath.”
Elisha bade her go and borrow from her neighbors all the empty vessels she could, then to return home, shut the door, and pour the oil into the vessels.
She did so. They were all filled, and she asked her son to bring yet another. But there was not another to be had, so she went out and told the Man of God. He bade her sell the miraculously multiplied oil to pay the debt, and live with her sons on the proceeds of what was over.
II. We next find Elisha at Shunem, famous as the abode of the fair maiden-probably Abishag, the nurse of Davids decrepitude-who is the heroine of the Song of Songs. It is a village, now called Solam, on the slopes of Little Hermon (Jebel-el-Duhy), three miles north of Jezreel. At this place there lived a lady of wealth and influence, whose husband owned the surrounding land. There were but few khans in Palestine, and even where they now exist the traveler has in most cases to supply his own food. Elisha, in his journeys to and fro among the schools of the Prophets, had often enjoyed the welcome hospitality eagerly pressed upon him by the lady of Shunem. Struck with his sacred character, she persuaded her husband to take a step unusual even to the boundless hospitality of the East. She begged him to do honor to this holy Man of God by building for him a little chamber (aliyah) on the flat roof of the house, to which he might have easy and private access by the outside staircase. The chamber was built, and furnished, like any other simple Eastern room, with a bed, a divan to sit on, a table, and a lamp; and there the weary prophet on his journeys often found a peaceful, simple, and delightful resting-place.
Grateful for the reverence with which she treated him, and the kind care with which she had supplied his needs, Elisha was anxious to recompense her in whatever way might be possible. The thought of money payment was of course out of the question; merely to hint at it would have been a breach of manners. But perhaps he might be of use to her in some other way. At this time, and for years afterwards during his long ministry of perhaps fifty-six years, he was attended by a servant named Gehazi, who stood to him in the same sort of relation which he had held to Elijah. He told Gehazi to summon the Shunammite lady. In the deep humility of Eastern womanhood she came and stood in his presence. Even then he did not address her. So downtrodden was the position of women in the East that any dignified person, much more a great prophet, could not converse with a woman without compromising his dignity. The more scrupulous Pharisees in the days of Christ always carefully gathered up their garments in the streets, lest they should so much as touch a woman with their skirts in passing by, as the modern Chakams in Jerusalem do to this day. The disciples themselves, sophisticated by familiarity with such teachers, were astonished that Jesus at the well of Shechem should talk with a woman. “So, though the lady stood there, Elisha, instead of speaking to her directly,” told Gehazi to thank her for all the devout respect and care, all “the modesty of fearful duty,” which she had displayed towards them, and to ask her if he should say a good word for her to the King or the Captain of the Host. This is just the sort of favor which an Eastern would be likely to value most. The Shunammite, however, was well provided for; she had nothing to complain of, and nothing to request. She thanked Elisha for his kindly proposal, but declined it and went away,
“Is there, then, nothing which we can do for her?” asked Elisha of Gehazi.
There was. Gehazi had learnt that the sorrow of her life-a sorrow and a source of reproach to any Eastern household, but most of all to that of a wealthy householder-was her childlessness. “Call her,” he said.
She came back, and stood reverently in the doorway.
“When the time comes round,” he said to her, “you shall embrace a son.”
The promise raised in her heart a thrill of joy. It was too precious to be believed. “Nay,” she said, “my lord, thou Man of God, do not lie unto thine handmaid.”
But the promise was fulfilled, and the lady of Shunem became the happy mother of a son.
III. The charming episode then passes over some years. The child had grown into a little boy, old enough now to go out alone to see his father in the harvest fields and to run about among the reapers. But as he played about in the heat he had a sunstroke, and cried to his father, “O my head, my head!” Not knowing how serious the matter was, his father simply ordered one of his lads to carry the child home to his mother. The fond mother nursed him tenderly upon her knees, but at noon he died.
Then the lady of Shunem showed all the faith and strength and wisdom of her character. “The good Shunammite,” says Bishop Hall, “had lost her son; her faith she lost not.” Overwhelming as was this calamity-the loss of an only child-she suppressed all her emotions, and, instead of bursting into the wild helpless wail of Eastern mourners, or rushing to her husband with the agonizing news, she took the little boys body in her arms, carried it up to the chamber which had been built for Elisha, and laid it upon his bed. Then, shutting the door, she called to her husband to send to her one of his reapers and one of the asses, for she was going quickly to the Man of God and would return in the cool of the evening. “Why should you go today particularly?” he asked. “It is neither new moon, nor sabbath.” “It is all right,” she said; and with perfect confidence in the rectitude of all her purposes, he sent her the she-ass, and a servant to drive it and to run beside it for her protection on the journey of sixteen miles.
“Drive on the ass,” she said. “Slacken me not the riding unless I tell you.” So with all possible speed she made her way-a journey of several hours-from Shunem to Mount Carmel.
Elisha, from his retreat on the hill, marked her coming from a distance, and it rendered him anxious. “Here comes the Shunammite,” he said to Gehazi. “Run to meet her, and ask Is it well with thee? is it well with thy husband? is it well with the child?”
“All well,” she answered, for her message was not to Gehazi, and she could not trust her voice to speak; but pressing on up-hillwards she flung herself before Elisha and grasped his feet. Displeased at the familiarity which dared thus to clasp the feet of his master, Gehazi ran up to thrust her away by force, but Elisha interfered. “Let her alone,” he cried; “she is in deep affliction, and Jehovah has not revealed to me the cause.” Then her long pent-up emotion burst forth. “Did I desire a son of my lord?” she cried. “Did I not say do not deceive me?”
It was enough-though she seemed unable to bring out the dreadful words that her boy was dead. Catching her meaning, Elisha said to Gehazi, “Gird up thy loins, take my staff, and without so much as stopping to salute any one, or to return a salutation, lay my staff on the dead childs face.” But the broken-hearted mother refused to leave Elisha. She imagined that the servant, the staff, might be severed from Elisha; but she knew that wherever the prophet was, there was power. So Elisha arose and followed her, and on the way Gehazi met them with the news that the child lay still and dead, with the fruitless staff upon his face.
Then Elisha in deep anguish went up to the chamber and shut the door, and saw the boys body lying pale upon his bed. After earnest prayer he outstretched himself over the little corpse, as Elijah had done at Zarephath. Soon it began to grow warm with returning life, and Elisha, after pacing up and down the room, once more stretched himself over him. Then the child opened his eyes and sneezed seven times, and Elisha called to Gehazi to summon the mother.
“Take up thy son,” he said. She prostrated herself at his feet in speechless gratitude, and took up her recovered child, and went.
IV. We next find Elisha at Gilgal, in the time of the famine of which we read his prediction in a later chapter. {2Ki 8:1} The sons of the prophets were seated round him, listening to his instructions; the hour came for their simple meal, and he ordered the great pot to be put on the fire for the vegetable soup, on which, with bread, they chiefly lived. One of them went out for herbs, and carelessly brought his outer garment (the abeyah) full of wild poisonous coloquinths, which, by ignorance or inadvertence, were shred into the pottage. But when it was cooked and poured out they perceived the poisonous taste, and cried out, “0 Man of God, death in the pot!”
“Bring meal,” he said, for he seems always to have been a man of the fewest words.
They cast in some meal, and were all able to eat of the now harmless pottage. It has been noticed that in this, as in other incidents of the story, there is no invocation of the name of Jehovah.
V. Not far from Gilgal was the little village of Baalshalisha, at which lived a farmer who wished to bring an offering of firstfruits and karmel (bruised grain) in his wallet to Elisha as a Man of God. It was a poor gift enough-only twenty of the coarse barley loaves which were eaten by the common people, and a sack full of fresh ears of corn. {see Lev 2:14; Lev 23:14} Elisha told his servitor-perhaps Gehazi-to set them before the people present. “What?” he asked, “this trifle of food before a hundred men!” But Elisha told him in the Lords name that it should more than suffice; and so it did.
Fuente: Expositor’s Dictionary of Text by Robertson
Fuente: The People’s Bible by Joseph Parker
Fuente: The People’s Bible by Joseph Parker
Fuente: The People’s Bible by Joseph Parker
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Through the Bible Commentary
Fuente: Spurgeon’s Verse Expositions of the Bible
Fuente: Old and New Testaments Restoration Commentary
Fuente: An Exposition on the Whole Bible
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: The Sermon Bible
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary