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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Second Kings, Chapter IV].</TITLE>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1708)
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<CENTER>
<BR><FONT SIZE=+3><B>S E C O N D &nbsp; K I N G S</B></FONT>
<BR>
<BR><FONT SIZE=+2>CHAP. IV.</FONT>
<HR SIZE=1 WIDTH=50>
</CENTER>
<FONT SIZE=-1>
<P> &nbsp; &nbsp; &nbsp;
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+9:15">Eccl. ix. 15</A>.
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:1-7">ver. 1-7</A>.
II. He obtained for the good Shunammite the blessing of a son in her
old age,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:8-17">ver. 8-17</A>.
III. He raised that child to life when it was dead,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:18-27">ver. 18-27</A>.
IV. He healed the deadly pottage,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:38-41">ver. 38-41</A>.
V. He fed 100 men with twenty small loaves,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:42-44">ver. 42-44</A>.</P>
</FONT>
<A NAME="2Ki4_1"> </A>
<A NAME="2Ki4_2"> </A>
<A NAME="2Ki4_3"> </A>
<A NAME="2Ki4_4"> </A>
<A NAME="2Ki4_5"> </A>
<A NAME="2Ki4_6"> </A>
<A NAME="2Ki4_7"> </A>
<A NAME="Sec1"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Increase of the Widow's Oil.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 894.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>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 L<FONT SIZE=-1><B>ORD</B></FONT>: and the
creditor is come to take unto him my two sons to be bondmen.
&nbsp; 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.
&nbsp; 3 Then he said, Go, borrow thee vessels abroad of all thy
neighbours, <I>even</I> empty vessels; borrow not a few.
&nbsp; 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.
&nbsp; 5 So she went from him, and shut the door upon her and upon her
sons, who brought <I>the vessels</I> to her; and she poured out.
&nbsp; 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,
<I>There is</I> not a vessel more. And the oil stayed.
&nbsp; 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.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
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.</P>
<P> &nbsp; &nbsp; &nbsp;
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:1"><I>v.</I> 1</A>),
we are given to understand,
1. That her husband, being <I>one of the sons of the prophets,</I> 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 <I>children of light</I> are not always <I>wise for this world.</I>
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
<I>assets</I> in her hand; that must go therefore, and they must be
bondmen for seven years
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+21:2">Exod. xxi. 2</A>)
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.</P>
<P> &nbsp; &nbsp; &nbsp;
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, <I>Be warmed, be filled,</I> 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.</P>
<P> &nbsp; &nbsp; &nbsp;
1. He directed her what to do, considered her case: <I>What shall I do
for thee?</I> 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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:2"><I>v.</I> 2</A>.
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 <I>empty
vessels</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:3"><I>v.</I> 3</A>),
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.</P>
<P> &nbsp; &nbsp; &nbsp;
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 <I>in whom all our springs are.</I> Job's metaphor was now
verified in the letter
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+29:6">Job xxix. 6</A>),
<I>The rock poured me out rivers of oil.</I> Perhaps this was in the
tribe of Asher, part of whose blessing it was that he should <I>dip his
foot in oil,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+33:24">Deut. xxxiii. 24</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
3. The oil continued flowing as long as she had any empty vessels to
receive it; when every vessel was full the oil stayed
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:6"><I>v.</I> 6</A>),
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?
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+4:12">Zech. iv. 12</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
4. The prophet directed her what to do with the oil she had,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:7"><I>v.</I> 7</A>.
She must not keep it for her own use, to <I>make her face to shine.</I>
Those whom Providence has made poor must be content with poor
accommodations for themselves (this is <I>knowing how to want</I>), 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+2:10">John ii. 10</A>),
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+27:17">Ezek. xxvii. 17</A>.
(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. <I>Verily thou shalt be fed,</I> 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.</P>
<A NAME="2Ki4_8"> </A>
<A NAME="2Ki4_9"> </A>
<A NAME="2Ki4_10"> </A>
<A NAME="2Ki4_11"> </A>
<A NAME="2Ki4_12"> </A>
<A NAME="2Ki4_13"> </A>
<A NAME="2Ki4_14"> </A>
<A NAME="2Ki4_15"> </A>
<A NAME="2Ki4_16"> </A>
<A NAME="2Ki4_17"> </A>
<A NAME="Sec2"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Shunammite's Hospitality.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 893.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>8 And it fell on a day, that Elisha passed to Shunem, where
<I>was</I> a great woman; and she constrained him to eat bread. And
<I>so</I> it was, <I>that</I> as oft as he passed by, he turned in thither
to eat bread.
&nbsp; 9 And she said unto her husband, Behold now, I perceive that
this <I>is</I> a holy man of God, which passeth by us continually.
&nbsp; 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.
&nbsp; 11 And it fell on a day, that he came thither, and he turned
into the chamber, and lay there.
&nbsp; 12 And he said to Gehazi his servant, Call this Shunammite. And
when he had called her, she stood before him.
&nbsp; 13 And he said unto him, Say now unto her, Behold, thou hast
been careful for us with all this care; what <I>is</I> 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.
&nbsp; 14 And he said, What then <I>is</I> to be done for her? And Gehazi
answered, Verily she hath no child, and her husband is old.
&nbsp; 15 And he said, Call her. And when he had called her, she stood
in the door.
&nbsp; 16 And he said, About this season, according to the time of
life, thou shalt embrace a son. And she said, Nay, my lord,
<I>thou</I> man of God, do not lie unto thine handmaid.
&nbsp; 17 And the woman conceived, and bare a son at that season that
Elisha had said unto her, according to the time of life.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
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,</P>
<P> &nbsp; &nbsp; &nbsp;
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
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+2:25"><I>ch.</I> ii. 25</A>.
<I>There</I> lived <I>a great woman,</I> 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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+31:11">Prov. xxxi. 11</A>.
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:8"><I>v.</I> 8</A>.
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:9,10"><I>v.</I> 9, 10</A>.
She suggests to him,
1. That the stranger she would invite was a <I>holy man of God,</I> 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:11"><I>v.</I> 11</A>),
and, as it should seem, his man in the same chamber, for he was far
from taking state.</P>
<P> &nbsp; &nbsp; &nbsp;
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:13"><I>v.</I> 13</A>):
<I>Thou hast been careful for us with all this care</I> (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 <I>what shall be done for
thee?</I> As the liberal devise liberal things, so the grateful devise
grateful things. "<I>Wouldst thou be spoken for to the king, or the
captain of the host,</I> 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>I dwell</I>
(says she) <I>among my own people,</I> that is, "We are well off as we
are, and do not aim at preferment." It is a happiness to <I>dwell among
our own people,</I> 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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+8:3,4"><I>ch.</I> viii. 3, 4</A>.
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 <I>stood in the door</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:15"><I>v.</I> 15</A>),
according to her accustomed modesty, and then he assured her that
within a year she should bring forth a son,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:16"><I>v.</I> 16</A>.
She had received this prophet <I>in the name of a prophet,</I> 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: "<I>Nay, my lord, thou</I> are <I>a man
of God,</I> 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: <I>She bore a son</I> at
the season that Elisha spoke of,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:17"><I>v.</I> 17</A>.
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. <I>Sing, O barren! thou that didst not bear.</I></P>
<A NAME="2Ki4_18"> </A>
<A NAME="2Ki4_19"> </A>
<A NAME="2Ki4_20"> </A>
<A NAME="2Ki4_21"> </A>
<A NAME="2Ki4_22"> </A>
<A NAME="2Ki4_23"> </A>
<A NAME="2Ki4_24"> </A>
<A NAME="2Ki4_25"> </A>
<A NAME="2Ki4_26"> </A>
<A NAME="2Ki4_27"> </A>
<A NAME="2Ki4_28"> </A>
<A NAME="2Ki4_29"> </A>
<A NAME="2Ki4_30"> </A>
<A NAME="2Ki4_31"> </A>
<A NAME="2Ki4_32"> </A>
<A NAME="2Ki4_33"> </A>
<A NAME="2Ki4_34"> </A>
<A NAME="2Ki4_35"> </A>
<A NAME="2Ki4_36"> </A>
<A NAME="2Ki4_37"> </A>
<A NAME="Sec3"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Death of the Shunammite's Son; The Shunammite's Son Restored.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 887.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>18 And when the child was grown, it fell on a day, that he went
out to his father to the reapers.
&nbsp; 19 And he said unto his father, My head, my head. And he said
to a lad, Carry him to his mother.
&nbsp; 20 And when he had taken him, and brought him to his mother, he
sat on her knees till noon, and <I>then</I> died.
&nbsp; 21 And she went up, and laid him on the bed of the man of God,
and shut <I>the door</I> upon him, and went out.
&nbsp; 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.
&nbsp; 23 And he said, Wherefore wilt thou go to him to day? <I>it is</I>
neither new moon, nor sabbath. And she said, <I>It shall be</I> well.
&nbsp; 24 Then she saddled an ass, and said to her servant, Drive, and
go forward; slack not <I>thy</I> riding for me, except I bid thee.
&nbsp; 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, <I>yonder is</I> that
Shunammite:
&nbsp; 26 Run now, I pray thee, to meet her, and say unto her, <I>Is it</I>
well with thee? <I>is it</I> well with thy husband? <I>is it</I> well with
the child? And she answered, <I>It is</I> well.
&nbsp; 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 <I>is</I> vexed within
her: and the L<FONT SIZE=-1><B>ORD</B></FONT> hath hid <I>it</I> from me, and hath not told me.
&nbsp; 28 Then she said, Did I desire a son of my lord? did I not say,
Do not deceive me?
&nbsp; 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.
&nbsp; 30 And the mother of the child said, <I>As</I> the L<FONT SIZE=-1><B>ORD</B></FONT> liveth, and
<I>as</I> thy soul liveth, I will not leave thee. And he arose, and
followed her.
&nbsp; 31 And Gehazi passed on before them, and laid the staff upon
the face of the child; but <I>there was</I> neither voice, nor
hearing. Wherefore he went again to meet him, and told him,
saying, The child is not awaked.
&nbsp; 32 And when Elisha was come into the house, behold, the child
was dead, <I>and</I> laid upon his bed.
&nbsp; 33 He went in therefore, and shut the door upon them twain, and
prayed unto the L<FONT SIZE=-1><B>ORD</B></FONT>.
&nbsp; 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.
&nbsp; 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.
&nbsp; 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.
&nbsp; 37 Then she went in, and fell at his feet, and bowed herself to
the ground, and took up her son, and went out.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
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,</P>
<P> &nbsp; &nbsp; &nbsp;
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:19"><I>v.</I> 19</A>.
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, "<I>My head, my head;</I> 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:20"><I>v.</I> 20</A>),
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 <I>received him in a
figure,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+11:19">Heb. xi. 19</A>.
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 <I>women received their dead raised to life,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+11:35">Heb. xi. 35</A>.
In this faith she makes no preparation for the burial of her dead
child, but for its resurrection; for she <I>lays him on the prophet's
bed</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:21"><I>v.</I> 21</A>),
expecting that he will stand her friend. <I>O woman! great is thy
faith.</I> he that wrought it would not frustrate it.</P>
<P> &nbsp; &nbsp; &nbsp;
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.</P>
<P> &nbsp; &nbsp; &nbsp;
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:22"><I>v.</I> 22</A>.
He objected, <I>It is neither new moon nor sabbath</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:23"><I>v.</I> 23</A>),
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; <I>therefore,</I> said the husband, "why wilt thou go
to day? What is the matter?" "No harm," said she, "<I>It shall be
well,</I> 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:24"><I>v.</I> 24</A>),
and he, seeing her at a distance, sent his servant to enquire whether
any thing was amiss,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:25,26"><I>v.</I> 25, 26</A>.
The questions were particular: <I>Is it well with thee? Is it well with
thy husband? Is it well with the child?</I> 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 <I>It is
well.</I> 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+39:1,2">Ps. xxxix. 1, 2</A>),
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:27"><I>v.</I> 27</A>.
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: "<I>Did I desire a son of my lord?</I> 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, <I>Give me children or else I
die.</I>" 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: <I>Did I
not say, Do not deceive me?</I> Yes, she did say so
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:16"><I>v.</I> 16</A>),
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>I said, Do not deceive me,</I> 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.</P>
<P> &nbsp; &nbsp; &nbsp;
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,</P>
<P> &nbsp; &nbsp; &nbsp;
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:29"><I>v.</I> 29</A>.
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.</P>
<P> &nbsp; &nbsp; &nbsp;
2. The woman resolved not to go back without the prophet himself
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:30"><I>v.</I> 30</A>):
<I>I will not leave thee.</I> 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 <I>re
infecta--without success,</I> without the tidings of any sign of life
in the child
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:31"><I>v.</I> 31</A>):
<I>The child is not awaked,</I> 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.</P>
<P> &nbsp; &nbsp; &nbsp;
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:32"><I>v.</I> 32</A>),
<I>and shut the door upon them twain,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:33"><I>v.</I> 33</A>.
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,</P>
<P> &nbsp; &nbsp; &nbsp;
(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 <I>prayed unto the Lord</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:33"><I>v.</I> 33</A>),
probably as Elijah had done, <I>Let this child's soul come into him
again.</I> Christ raised the dead to life as one having
authority--<I>Damsel, arise--young man, I say unto thee,
Arise--Lazarus, come forth</I> (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 <I>lay upon the child</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:34"><I>v.</I> 34</A>),
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 <I>put his mouth to the child's mouth,</I> as if,
in God's name, he would breathe into him the breath of life; then
<I>his eyes to the child's eyes,</I> to open them again to the light of
life; then <I>his hands to the child's hands,</I> to put strength into
them. He then <I>returned, and walked in the house,</I> 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, <I>stretched himself upon
the child,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:35"><I>v.</I> 35</A>.
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.</P>
<P> &nbsp; &nbsp; &nbsp;
(2.) How gradually the operation was performed. At the first
application, <I>the flesh of the child waxed warm</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:34"><I>v.</I> 34</A>),
which gave the prophet encouragement to continue instant in prayer.
After a while, <I>the child sneezed seven times,</I> 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.</P>
<P> &nbsp; &nbsp; &nbsp;
(3.) How joyfully the child was restored alive to his mother
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:36,37"><I>v.</I> 36, 37</A>),
and all parties concerned <I>were not a little comforted,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+20:12">Acts xx. 12</A>.
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.</P>
<A NAME="2Ki4_38"> </A>
<A NAME="2Ki4_39"> </A>
<A NAME="2Ki4_40"> </A>
<A NAME="2Ki4_41"> </A>
<A NAME="2Ki4_42"> </A>
<A NAME="2Ki4_43"> </A>
<A NAME="2Ki4_44"> </A>
<A NAME="Sec4"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Miracle on the Poisoned Pottage;
the Miracle on the Barley Loaves.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 887.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>38 And Elisha came again to Gilgal: and <I>there was</I> a dearth in
the land; and the sons of the prophets <I>were</I> sitting before him:
and he said unto his servant, Set on the great pot, and seethe
pottage for the sons of the prophets.
&nbsp; 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 <I>them</I> into the pot of pottage: for they knew
<I>them</I> not.
&nbsp; 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 <I>thou</I> man of God, <I>there is</I> death in the pot. And they
could not eat <I>thereof.</I>
&nbsp; 41 But he said, Then bring meal. And he cast <I>it</I> into the pot;
and he said, Pour out for the people, that they may eat. And
there was no harm in the pot.
&nbsp; 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.
&nbsp; 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 L<FONT SIZE=-1><B>ORD</B></FONT>, They shall eat, and shall leave
<I>thereof.</I>
&nbsp; 44 So he set <I>it</I> before them, and they did eat, and left
<I>thereof,</I> according to the word of the L<FONT SIZE=-1><B>ORD</B></FONT>.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+8:1"><I>ch.</I> viii. 1</A>.
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 <I>the days of famine, might be
satisfied,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:19">Ps. xxxvii. 19</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:38"><I>v.</I> 38</A>.
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: <I>wild gourds</I> they are called,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:39"><I>v.</I> 39</A>.
Some think it was <I>coloquintida,</I> 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 (<I>thorns and
thistles shall it bring forth unto thee</I>), 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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+12:11">Job xii. 11</A>.
This pottage was soon found by the taste of it to be dangerous, so that
they cried out, <I>There is death in the pot,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:40"><I>v.</I> 40</A>.
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:41"><I>v.</I> 41</A>.
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>I am the
Lord that healeth thee.</I></P>
<P> &nbsp; &nbsp; &nbsp;
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:42"><I>v.</I> 42</A>),
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 <I>the first-fruits,</I> 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. "<I>Let the morrow take thought for the things of
itself,</I> 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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:43,44"><I>v.</I> 43, 44</A>.
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+132:15">Ps. cxxxii. 15</A>)
<I>that he will abundantly bless her provision, and satisfy her poor
with bread;</I> for whom he feeds he fills, and what he blesses comes
to much, as what he blows upon comes to little,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hag+1:9">Hag. i. 9</A>.
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.</P>
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