II
K I N G S
CHAP. IV.
Great
service Elisha had done, in he foregoing chapter, for the three kings: to his
prayers and prophecies they owed their lives and triumphs. One would have
expected that the next chapter would tell us what honours and what dignities
were conferred on Elisha for this, that he should immediately be preferred at
court, and made prime-minister of state, that Jehoshaphat should take him home
with him, and advance him in his kingdom. No, the wise man delivered the army,
but no man remembered the wise man, Eccl. ix. 15. Or, if he had preferment
offered him, he declined it: he preferred the honour of doing good in the
schools of the prophets before that of being great in the courts of princes.
God magnified him, and that sufficed him--magnified him indeed, for we have
him here employed in working no fewer than five miracles. I. He multiplied the
poor widow's oil, ver. 1-7. II. He obtained for the good Shunammite the
blessing of a son in her old age, ver. 8-17. III. He raised that child to life
when it was dead, ver. 18-27. IV. He healed the deadly pottage, ver. 38-41. V.
He fed 100 men with twenty small loaves, ver. 42-44.
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The
Increase of the Widow's Oil.
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B.
C. 894.
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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.
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The
Shunammite's Hospitality.
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B.
C. 893.
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8 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. 9 And she said unto her husband, Behold now, I
perceive that this is a holy man of God, which passeth by us
continually. 10 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: and it shall be, when he cometh to us, that he shall turn in
thither. 11 And it fell on a day, that he came thither, and he
turned into the chamber, and lay there. 12 And he said to Gehazi
his servant, Call this Shunammite. And when he had called her, she stood
before him. 13 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. 14 And he
said, What then is to be done for her? And Gehazi answered, Verily she
hath no child, and her husband is old. 15 And he said, Call her.
And when he had called her, she stood in the door. 16 And he said,
About this season, according to the time of life, thou shalt embrace a son.
And she said, Nay, my lord, thou man of God, do not lie unto thine
handmaid. 17 And the woman conceived, and bare a son at that
season that Elisha had said unto her, according to the time of life.
The giving of a son to such as were old, and had been long childless, was an
ancient instance of the divine power and favour, in the case of Abraham, and
Isaac, and Manoah, and Elkanah; we find it here among the wonders wrought by
Elisha. This was wrought in recompence for the kind entertainment which a good
woman gave him, as the promise of a son was given to Abraham when he
entertained angels. Observe here,
I. The kindness of the Shunammite woman to Elisha. Things are bad enough in
Israel, yet not so bad but that God's prophet finds friends, wherever he goes.
Shunem was a city in the tribe of Issachar, that lay in the road between
Samaria and Carmel, a road that Elisha often travelled, as we find ch.
ii. 25. There lived a great woman, who kept a good house, and
was very hospitable, her husband having a good estate, and his heart safely
trusting in her, and in her discreet management, Prov. xxxi. 11. So famous a
man as Elisha could not pass and repass unobserved. Probably he had been
accustomed to take some private obscure lodgings in the town; but this pious
matron, having notice once of his being there, pressed him with great
importunity, and, with much difficulty, constrained him to dine with her, v.
8. He was modest and loth to be troublesome, humble and affected not to
associate with those of the first rank; so that it was not without some
difficulty that he was first drawn into an acquaintance there; but afterwards,
whenever he went that way in his circuit, he constantly called there. So well
pleased was she with her guest, and so desirous of his company, that she would
not only bid him welcome to her table, but provide a lodging-room for him in
her house, that he might make the longer stay, not doubting but her house
would be blessed for his sake, and all under her roof edified by his pious
instructions and example--a good design, yet she would not do it without
acquainting her husband, would neither lay out his money nor invite strangers
to his house without his consent asked and obtained, v. 9, 10. She
suggests to him, 1. That the stranger she would invite was a holy man of
God, who therefore would do good to their family, and God would recompense
the kindness done to him; perhaps she had heard how well paid the widow of
Sarepta was for entertaining Elijah. 2. That the kindness she intended him
would be no great charge to them; she would build him only a little chamber.
Perhaps she had no spare room in the house, or none private and retired enough
for him, who spent much of his time in contemplation, and cared not for being
disturbed with the noise of the family. The furniture shall be very plain; no
costly hangings, no stands, no couches, no looking-glasses, but a bed, and a
table, a stool, and a candlestick, all that was needful for his convenience,
not only for his repose, but for his study, his reading and writing. Elisha
seemed highly pleased with these accommodations, for he turned in and lay
there (v. 11), and, as it should seem, his man in the same chamber, for
he was far from taking state.
II. Elisha's gratitude for this kindness. Being exceedingly pleased with the
quietness of his apartment, and the friendliness of his entertainment, he
began to consider with himself what recompence he should make her. Those that
receive courtesies should study to return them; it ill becomes men of God to
be ungrateful, or to sponge upon those that are generous. 1. He offered to use
his interest for her in the king's court (v. 13): Thou hast been
careful for us with all this care (thus did he magnify the kindness he
received, as those that are humble are accustomed to do, though in the purse
of one so rich, and in the breast of one so free, it was as nothing); now what
shall be done for thee? As the liberal devise liberal things, so the
grateful devise grateful things. "Wouldst thou be spoken for to the
king, or the captain of the host, for an office for thy husband, civil or
military? Hast thou any complaint to make, any petition to present, any suit
at law depending, that needs the countenance of the high powers? Wherein can I
serve thee?" It seems Elisha had got such an interest by his late
services that, though he chose not to prefer himself by it, yet he was capable
of preferring his friends. A good man can take as much pleasure in serving
others as in raising himself. But she needs not any good offices of this kind
to be done for her: I dwell (says she) among my own people, that
is, "We are well off as we are, and do not aim at preferment." It is
a happiness to dwell among our own people, that love and respect us,
and to whom we are in a capacity of doing good; and a greater happiness to be
content to do so, to be easy, and to know when we are well off. Why should
those that live comfortably among their own people covet to live delicately in
kings' palaces? It would be well with many if they did but know when they were
well off. Some years after this we find this Shunammite had occasion to be
spoken for to the king, though now she needed it not, ch. viii. 3, 4.
Those that dwell among their own people must not think their mountain stands
so strong as that it cannot be moved; they may be driven, as this good woman
was, to sojourn among strangers. Our continuing city is above. 2. He did use
his interest for her in the court of heaven, which was far better. Elisha
consulted with his servant what kindness he should do for her, to such a
freedom did this great prophet admit even his servant. Gehazi reminded him
that she was childless, had a great estate, but no son to leave it to, and was
past hopes of having any, her husband being old. If Elisha could obtain this
favour from God for her, it would be the removal of that which at present was
her only grievance. Those are the most welcome kindnesses which are most
suited to our necessities. He sent for her immediately. She very humbly and
respectfully stood in the door (v. 15), according to her
accustomed modesty, and then he assured her that within a year she should
bring forth a son, v. 16. She had received this prophet in the name
of a prophet, and now she had not a courtier's reward, in being spoken for
to the king, but a prophet's reward, a signal mercy given by prophets and in
answer to prayer: the promise was a surprise to her, and she begged that she
might not be flattered by it: "Nay, my lord, thou are a man of
God, and therefore I hope speakest seriously, and doth not jest with me,
nor lie unto thy handmaid." The event, within the time limited, confirmed
the truth of the promise: She bore a son at the season that Elisha
spoke of, v. 17. God built up her house, in reward to her kindness in
building the prophet a chamber. We may well imagine what joy this brought to
the family. Sing, O barren! thou that didst not bear.
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The
Death of the Shunammite's Son; The Shunammite's Son Restored.
B. C. 887.
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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. And he said to a lad, Carry him to his
mother. 20 And when he had taken him, and brought him 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 to him to day? it is neither new moon, nor
sabbath. And she said, It shall be well. 24 Then she
saddled an ass, and said to her servant, Drive, and go forward; slack not thy
riding for me, 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 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. 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; 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. Wherefore he went again to meet him, 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, and prayed unto the LORD.
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. 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. 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 fell at his feet, and bowed
herself to the ground, and took up her son, and went out.
We may well suppose that, after the birth of this son, the prophet was doubly
welcome to the good Shunammite. He had thought himself indebted to her, but
henceforth, as long as she lives, she will think herself in his debt, and that
she can never do too much for him. We may also suppose that the child was very
dear to the prophet, as the son of his prayers, and very dear to the parents,
as the son of their old age. But here is,
I. The sudden death of the child, though so much a darling. He was so far past
the perils of infancy that he was able to go to the field to his father, who
no doubt was pleased with his engaging talk, and his joy of his son was
greater than the joy of his harvest; but either the cold or the heat of the
open field overcame the child, who was bred tenderly, and he complained to his
father that his head ached, v. 19. Whither should we go with our
complaints, but to our heavenly Father? Thither the Spirit of adoption brings
believers with all their grievances, all their desires, teaching them to cry,
with groanings that cannot be uttered, "My head, my head; my
heart, my heart." The father sent him to his mother's arms, his mother's
lap, little suspecting any danger in his indisposition, but hoping he would
drop asleep in his mother's bosom and awake well; but the sickness proved
fatal; he slept the sleep of death (v. 20), was well in the morning and
dead by noon: all the mother's care and tenderness could not keep him alive. A
child of promise, a child of prayer, and given in love, yet taken away. Little
children lie open to the arrests of sickness and death. But how admirably does
the prudent pious mother guard her lips under this surprising affliction! Not
one peevish murmuring word comes from her. She has a strong belief that the
child will be raised to life again: like a genuine daughter of Abraham's
faith, as well as loins, she accounts that God is able to raise him from the
dead, for thence at first she received him in a figure, Heb. xi. 19.
She had heard of the raising of the widow's son of Sarepta, and that the
spirit of Elijah rested on Elisha; and such confidence had she of God's
goodness that she was very ready to believe that he who so soon took away what
he had given would restore what he had now taken away. By this faith women
received their dead raised to life, Heb. xi. 35. In this faith she makes
no preparation for the burial of her dead child, but for its resurrection; for
she lays him on the prophet's bed (v. 21), expecting that he
will stand her friend. O woman! great is thy faith. he that wrought it
would not frustrate it.
II. The sorrowful mother's application to the prophet on this sad occasion;
for it happened very opportunely that he was now at the college upon Mount
Carmel, not far off.
1. She begged leave of her husband to go to the prophet, yet not acquainting
him with her errand, lest he should not have faith enough to let her go, v.
22. He objected, It is neither new moon nor sabbath (v. 23),
which intimates that on those feasts of the Lord she used to go to the
assembly in which he presided, with other good people, to hear the word, and
to join with him in prayers and praises. She did not think it enough to have
his help sometimes in her own family, but, though a great woman, attended on
public worship, for which this was none of the times appointed; therefore,
said the husband, "why wilt thou go to day? What is the matter?"
"No harm," said she, "It shall be well, so you will say
yourself hereafter." See how this husband and wife vied with each other
in showing mutual regard; she was so dutiful to him that she would not go till
she had acquainted him with her journey, and he so kind to her that he would
not oppose it, though she did not think fit to acquaint him with her business.
2. She made all the haste she could to the prophet (v. 24), and he,
seeing her at a distance, sent his servant to enquire whether any thing was
amiss, v. 25, 26. The questions were particular: Is it well with
thee? Is it well with thy husband? Is it well with the child? Note, It
well becomes the men of God, with tenderness and concern, to enquire about the
welfare of their friends and their families. The answer was general It is
well. Gehazi was not the man that she came to complain to, and therefore
she put him off with this; she said little, and little said is soon amended
(Ps. xxxix. 1, 2), but what she did say was very patient: "It is well
with me, with my husband, with the child"--all well, and yet the child
dead in the house. Note, When God calls away our dearest relations by death it
becomes us quietly to say, "It is well both with us and them;" it is
well, for all is well that God does; all is well with those that are gone if
they have gone to heaven, and all well with us that stay behind if by the
affliction we are furthered in our way thither. 3. When she came to the
prophet she humbly reasoned with him concerning her present affliction. She
threw herself at his feet, as one troubled and in grief, which she never
showed till she came to him who, she believed, could help her, v. 27.
When her passion would do her service she knew how to discover it, as well as
how to conceal it when it would do her disservice. Gehazi knew his master
would not be pleased to see her lie at his feet, and therefore would have
raised her up; but Elisha waited to hear from her, since he might not know
immediately from God, what was the cause of her trouble. God discovered things
to his prophets as he saw fit, not always as they desired; God did not show
this to the prophet, because he might know it from the good woman herself.
What she said was very pathetic. She appealed to the prophet, (1.) Concerning
her indifference to this mercy which was now taken from her: "Did I
desire a son of my lord? No, thou knowest I did not; it was thy own
proposal, not mine; I did not fret for the want of a son, as Hannah, nor beg,
as Rachel, Give me children or else I die." Note, When any
creature-comfort is taken from us, it is well if we can say, through grace,
that we did not set our hearts inordinately upon it; for, if we did, we have
reason to fear it was given in anger and taken away in wrath. (2.) Concerning
her entire dependence upon the prophet's word: Did I not say, Do not
deceive me? Yes, she did say so (v. 16), and this reflection upon
it may be considered either, [1.] As quarrelling with the prophet for
deceiving her. She was ready to think herself mocked with the mercy when it
was so soon removed, and that it would have been better she had never had this
child than to be deprived of him when she began to have comfort in him. Note,
The loss of a mercy should not make us undervalue the gift of it. Or, [2.] As
pleading with the prophet for the raising of the child to life again: "I
said, Do not deceive me, and I know thou wilt not." Note, However the
providence of God may disappoint us, we may be sure the promise of God never
did, nor ever will, deceive us: hope in that will not make us ashamed.
III. The raising of the child to life again. We may suppose that the woman
gave Elisha a more express account of the child's death, and he gave her a
more express promise of his resurrection, than is here related, where we are
briefly told,
1. That Elisha sent Gehazi to go in all haste to the dead child, gave him his
staff, and bade him lay that on the face of the child, v. 29. I know
not what to make of this. Elisha knew that Elijah raised the dead child with a
very close application, stretching himself upon the child, and praying again
and again, and could he think to raise this child by so slight a ceremony as
this, especially when nothing hindered him from coming himself? Shall such a
power as this be delegated, and to no better man that Gehazi? Bishop Hall
suggests that it was done out of human conceit, and not by divine instinct,
and therefore it failed of the effect; God will not have such great favours
made too cheap, nor shall they be too easily come by, lest they be
undervalued.
2. The woman resolved not to go back without the prophet himself (v.
30): I will not leave thee. She had no great expectation from the
staff, she would have the hand, and she was in the right of it. Perhaps God
intended hereby to teach us not to put that confidence in creatures, that are
servants, which the power of the Creator, their Master and ours, will alone
bear the weight of. Gehazi returns re infecta--without success, without
the tidings of any sign of life in the child (v. 31): The child is
not awaked, intimating, to the comfort of the mother, that its death was
but a sleep, and that he expected that it would shortly be awaked. In the
raising of dead souls to spiritual life ministers can do no more by their own
power than Gehazi here could; they lay the word, like the prophet's staff,
before their faces, but there is neither voice nor hearing, till Christ, by
his Spirit, comes himself. The letter alone kills; it is the Spirit that gives
life. It is not prophesying upon dry bones that will put life into them,
breath must come from heaven and breathe upon those slain.
3. The prophet, by earnest prayer, obtained from God the restoring of this
dead child to life again. He found the child dead upon his own bed (v.
32), and shut the door upon them twain, v. 33. Even the dead
child is spoken of as a person, one of the twain, for it was still in being
and not lost. He shut out all company, that he might not seem to glory in the
power God had given him, or to use it for ostentation and to be seen of men.
Observe,
(1.) How closely the prophet applied himself to this great operation, perhaps
being sensible that he had tempted God too much in thinking to effect it by
the staff in Gehazi's hand, for which he thought himself rebuked by the
disappointment. He now found it a harder task than he then thought, and
therefore addressed himself to it with great solemnity. [1.] He prayed unto
the Lord (v. 33), probably as Elijah had done, Let this child's
soul come into him again. Christ raised the dead to life as one having
authority--Damsel, arise--young man, I say unto thee, Arise--Lazarus, come
forth (for he was powerful and faithful as a Son, the Lord of life), but
Elijah and Elisha did it by petition, as servants. [2.] He lay upon the
child (v. 34), as if he would communicate to him some of his vital
heat or spirits. Thus he expressed the earnestness of his desire, and gave a
sign of that divine power which he depended upon for the accomplishment of
this great work. He first put his mouth to the child's mouth, as if, in
God's name, he would breathe into him the breath of life; then his eyes to
the child's eyes, to open them again to the light of life; then his
hands to the child's hands, to put strength into them. He then returned,
and walked in the house, as one full of care and concern, and wholly
intent upon what he was about. Then he went up stairs again, and the second
time, stretched himself upon the child, v. 35. Those that would
be instrumental in conveying spiritual life to dead souls must thus affect
themselves with their case, and accommodate themselves to it, and labour
fervently in prayer for them.
(2.) How gradually the operation was performed. At the first application, the
flesh of the child waxed warm (v. 34), which gave the prophet
encouragement to continue instant in prayer. After a while, the child
sneezed seven times, which was an indication, not only of life, but
liveliness. Some have reported it as an ancient tradition that when God
breathed into Adam the breath of life the first evidence of his being alive
was sneezing, which gave rise to the usage of paying respect to those that
sneeze. Some observe here that sneezing clears the head, and there lay the
child's distemper.
(3.) How joyfully the child was restored alive to his mother (v. 36,
37), and all parties concerned were not a little comforted, Acts xx.
12. See the power of God, who kills and makes alive again. See the power of
prayer; as it has the key of the clouds, so it has the key of death. See the
power of faith; that fixed law of nature (that death is a way whence there is
no returning) shall rather be dispensed with than this believing Shunammite
shall be disappointed.
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The
Miracle on the Poisoned Pottage; the Miracle on the Barley Loaves.
B. C. 887.
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38 And 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. 39 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. 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. And they
could not eat thereof. 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. 42 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. 43 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. 44 So he set it
before them, and they did eat, and left thereof, according to the word
of the LORD.
We have here Elisha in his place, in his element, among the sons of the
prophets, teaching them, and, as a father, providing for them; and happy it
was for them that they had one over them who naturally cared for their state,
under whom they were well fed and well taught. There was a dearth in the land,
for the wickedness of those that dwelt therein, the same that we read of, ch.
viii. 1. It continued seven years, just as long again as that in Elijah's
time. A famine of bread there was, but not of hearing the word of God, for
Elisha had the sons of the prophets sitting before him, to hear his wisdom,
who were taught, that they might teach others. Two instances we have here of
the care he took about their meat. Christ twice fed those to whom he preached.
Elisha was in the more care about it now because of the dearth, that the sons
of the prophets might not be ashamed in this evil time, but, even in the
days of famine, might be satisfied, Ps. xxxvii. 19.
I. He made hurtful food to become safe and wholesome. 1. On the lecture-day,
the sons of the prophets being all to attend, he ordered his servant to
provide food for their bodies, while he was breaking to them the bread of life
for their souls. Whether there was any flesh-meat for them does not appear; he
orders only that pottage should be seethed for them of herbs, v. 38.
The sons of the prophets should be examples of temperance and mortification,
not desirous of dainties, but content with plain food. If they have neither
savoury meats nor sweet meats, nay, if a mess of pottage be all the dinner,
let them remember that this great prophet entertained himself and his guests
no better. 2. One of the servitors, who was sent to gather herbs (which, it
should seem, must serve instead of flesh for the pottage), by mistake brought
in that which was noxious, or at least very nauseous, and shred it into the
pottage: wild gourds they are called, v. 39. Some think it was coloquintida,
a herb strongly cathartic, and, if not qualified, dangerous. The sons of the
prophets, it seems, were better skilled in divinity than in natural
philosophy, and read their Bibles more than their herbals. If any of the
fruits of the earth be hurtful, we must look upon it as an effect of the curse
(thorns and thistles shall it bring forth unto thee), for the original
blessing made all good. 3. The guests complained to Elisha of the
unwholesomeness of their food. Nature has given man the sense of tasting, not
only that wholesome food may be pleasant, but that that which is unwholesome
may be discovered before it comes to the stomach; the mouth tries meat by
tasting it, Job xii. 11. This pottage was soon found by the taste of it to be
dangerous, so that they cried out, There is death in the pot, v.
40. The table often becomes a snare, and that which should be for our welfare
proves a trap, which is a good reason why we should not feed ourselves without
fear; when we are receiving the supports and comforts of life we must keep up
an expectation of death and a fear of sin. 4. Elisha immediately cured the bad
taste and prevented the bad consequences of this unwholesome pottage; as
before he had healed the bitter waters with salt, so now the bitter broth with
meal, v. 41. It is probable that there was meal in it before, but that
was put in by a common hand, only to thicken the pottage; this was the same
thing, but cast in by Elisha's hand, and with intent to heal the pottage, by
which it appears that the change was not owing to the meal (that was the sign
only, not the means), but to the divine power. Now all was well, not only no
death, but no harm in the pot. We must acknowledge God's goodness in making
our food wholesome and nourishing. I am the Lord that healeth thee.
II. He made a little food to go a great way. 1. Elisha had a present brought
him of twenty barley-loaves and some ears of corn (v. 42), a present
which, in those ages, would not be despicable at any time, but now in a
special manner valuable, when there was a dearth in the land. It is said to be
of the first-fruits, which was God's due out of their increase; and
when the priests and Levites were all at Jerusalem, out of their reach, the
religious people among them, with good reason, looked upon the prophets as
God's receivers, and brought their first-fruits to them, which helped to
maintain their schools. 2. Having freely received, he freely gave, ordering it
all to be set before the sons of the prophets, reserving none for himself,
none for the hereafter. "Let the morrow take thought for the things of
itself, give it all to the people that they may eat." It well becomes
the men of God to be generous and open-handed, and the fathers of the prophets
to be liberal to the sons of the prophets. 3. Though the loaves were little,
it is likely no more than what one man would ordinarily eat at a meal, yet
with twenty of them he satisfied 100 men, v. 43, 44. His servant
thought that to set so little meat before so many men was but to tantalize
them, and shame his master for making so great an invitation to such short
commons; but he in God's name, pronounced it a full meal for them, and so it
proved; they did eat, and left thereof, not because their stomachs failed
them, but because the bread increased in the eating. God has promised his
church (Ps. cxxxii. 15) that he will abundantly bless her provision, and
satisfy her poor with bread; for whom he feeds he fills, and what he
blesses comes to much, as what he blows upon comes to little, Hag. i. 9.
Christ's feeding his hearers was a miracle far beyond this; but both teach us
that those who wait upon God in the way of duty may hope to be both protected
and supplied by a particular care of divine Providence.
Contents
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