mh_parser/vol_split/12 - 2Kings/Chapter 4.xml

<div2 id="iiKi.v" n="v" next="iiKi.vi" prev="iiKi.iv" progress="63.35%" title="Chapter IV">
<h2 id="iiKi.v-p0.1">S E C O N D     K I N G S</h2>
<h3 id="iiKi.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="iiKi.v-p1">Great service Elisha had done, in the 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, <scripRef id="iiKi.v-p1.1" osisRef="Bible:Eccl.9.15" parsed="|Eccl|9|15|0|0" passage="Ec 9:15">Eccl. ix. 15</scripRef>.
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, <scripRef id="iiKi.v-p1.2" osisRef="Bible:2Kgs.4.1-2Kgs.4.7" parsed="|2Kgs|4|1|4|7" passage="2Ki 4:1-7">ver.
1-7</scripRef>. II. He obtained for the good Shunammite the
blessing of a son in her old age, <scripRef id="iiKi.v-p1.3" osisRef="Bible:2Kgs.4.8-2Kgs.4.17" parsed="|2Kgs|4|8|4|17" passage="2Ki 4:8-17">ver. 8-17</scripRef>. III. He raised that child to
life when it was dead, <scripRef id="iiKi.v-p1.4" osisRef="Bible:2Kgs.4.18-2Kgs.4.27" parsed="|2Kgs|4|18|4|27" passage="2Ki 4:18-27">ver.
18-27</scripRef>. IV. He healed the deadly pottage, <scripRef id="iiKi.v-p1.5" osisRef="Bible:2Kgs.4.38-2Kgs.4.41" parsed="|2Kgs|4|38|4|41" passage="2Ki 4:38-41">ver. 38-41</scripRef>. V. He fed 100 men with
twenty small loaves, <scripRef id="iiKi.v-p1.6" osisRef="Bible:2Kgs.4.42-2Kgs.4.44" parsed="|2Kgs|4|42|4|44" passage="2Ki 4:42-44">ver.
42-44</scripRef>.</p>
<scripCom id="iiKi.v-p0.1_1" osisRef="Bible:2Kgs.4" parsed="|2Kgs|4|0|0|0" passage="2Ki 4" type="Commentary"/>
<scripCom id="iiKi.v-p0.2_1" osisRef="Bible:2Kgs.4.1-2Kgs.4.7" parsed="|2Kgs|4|1|4|7" passage="2Ki 4:1-7" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.4.1-2Kgs.4.7">
<h4 id="iiKi.v-p1.9">The Increase of the Widow's
Oil. (<span class="smallcaps" id="iiKi.v-p1.10">b. c.</span> 894.)</h4>
<p class="passage" id="iiKi.v-p2">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
<span class="smallcaps" id="iiKi.v-p2.1">Lord</span>: 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, <i>even</i> 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 <i>the vessels</i> 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,
<i>There is</i> 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.</p>
<p class="indent" id="iiKi.v-p3">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 class="indent" id="iiKi.v-p4">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 (<scripRef id="iiKi.v-p4.1" osisRef="Bible:2Kgs.4.1" parsed="|2Kgs|4|1|0|0" passage="2Ki 4:1"><i>v.</i> 1</scripRef>), 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 (<scripRef id="iiKi.v-p4.2" osisRef="Bible:Exod.21.2" parsed="|Exod|21|2|0|0" passage="Ex 21:2">Exod. xxi. 2</scripRef>) 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 class="indent" id="iiKi.v-p5">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 class="indent" id="iiKi.v-p6">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, <scripRef id="iiKi.v-p6.1" osisRef="Bible:2Kgs.4.2" parsed="|2Kgs|4|2|0|0" passage="2Ki 4:2"><i>v.</i> 2</scripRef>. 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> (<scripRef id="iiKi.v-p6.2" osisRef="Bible:2Kgs.4.3" parsed="|2Kgs|4|3|0|0" passage="2Ki 4:3"><i>v.</i>
3</scripRef>), 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 class="indent" id="iiKi.v-p7">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 (<scripRef id="iiKi.v-p7.1" osisRef="Bible:Job.29.6" parsed="|Job|29|6|0|0" passage="Job 29:6">Job xxix.
6</scripRef>), <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> <scripRef id="iiKi.v-p7.2" osisRef="Bible:Deut.33.24" parsed="|Deut|33|24|0|0" passage="De 33:24">Deut. xxxiii. 24</scripRef>.</p>
<p class="indent" id="iiKi.v-p8">3. The oil continued flowing as long as she
had any empty vessels to receive it; when every vessel was full the
oil stayed (<scripRef id="iiKi.v-p8.1" osisRef="Bible:2Kgs.4.6" parsed="|2Kgs|4|6|0|0" passage="2Ki 4:6"><i>v.</i> 6</scripRef>),
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? <scripRef id="iiKi.v-p8.2" osisRef="Bible:Zech.4.12" parsed="|Zech|4|12|0|0" passage="Zec 4:12">Zech. iv. 12</scripRef>.</p>
<p class="indent" id="iiKi.v-p9">4. The prophet directed her what to do with
the oil she had, <scripRef id="iiKi.v-p9.1" osisRef="Bible:2Kgs.4.7" parsed="|2Kgs|4|7|0|0" passage="2Ki 4:7"><i>v.</i>
7</scripRef>. 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 (<scripRef id="iiKi.v-p9.2" osisRef="Bible:John.2.10" parsed="|John|2|10|0|0" passage="Joh 2:10">John ii. 10</scripRef>), 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, <scripRef id="iiKi.v-p9.3" osisRef="Bible:Ezek.27.17" parsed="|Ezek|27|17|0|0" passage="Eze 27:17">Ezek. xxvii.
17</scripRef>. (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>
</div><scripCom id="iiKi.v-p0.3" osisRef="Bible:2Kgs.4.8-2Kgs.4.17" parsed="|2Kgs|4|8|4|17" passage="2Ki 4:8-17" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.4.8-2Kgs.4.17">
<h4 id="iiKi.v-p9.5">The Shunammite's
Hospitality. (<span class="smallcaps" id="iiKi.v-p9.6">b. c.</span> 893.)</h4>
<p class="passage" id="iiKi.v-p10">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.   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.   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
<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.   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.   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, <i>thou</i> 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.</p>
<p class="indent" id="iiKi.v-p11">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 class="indent" id="iiKi.v-p12">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 <scripRef id="iiKi.v-p12.1" osisRef="Bible:2Kgs.2.25" parsed="|2Kgs|2|25|0|0" passage="2Ki 2:25"><i>ch.</i> ii. 25</scripRef>. <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, <scripRef id="iiKi.v-p12.2" osisRef="Bible:Prov.31.11" parsed="|Prov|31|11|0|0" passage="Pr 31:11">Prov. xxxi. 11</scripRef>. 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, <scripRef id="iiKi.v-p12.3" osisRef="Bible:2Kgs.4.8" parsed="|2Kgs|4|8|0|0" passage="2Ki 4:8"><i>v.</i>
8</scripRef>. 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, <scripRef id="iiKi.v-p12.4" osisRef="Bible:2Kgs.4.9-2Kgs.4.10" parsed="|2Kgs|4|9|4|10" passage="2Ki 4:9,10"><i>v.</i> 9, 10</scripRef>. 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 (<scripRef id="iiKi.v-p12.5" osisRef="Bible:2Kgs.4.11" parsed="|2Kgs|4|11|0|0" passage="2Ki 4:11"><i>v.</i>
11</scripRef>), and, as it should seem, his man in the same
chamber, for he was far from taking state.</p>
<p class="indent" id="iiKi.v-p13">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 (<scripRef id="iiKi.v-p13.1" osisRef="Bible:2Kgs.4.13" parsed="|2Kgs|4|13|0|0" passage="2Ki 4:13"><i>v.</i> 13</scripRef>): <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, <scripRef id="iiKi.v-p13.2" osisRef="Bible:2Kgs.8.3-2Kgs.8.4" parsed="|2Kgs|8|3|8|4" passage="2Ki 8:3,4"><i>ch.</i> viii. 3, 4</scripRef>. 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> (<scripRef id="iiKi.v-p13.3" osisRef="Bible:2Kgs.4.15" parsed="|2Kgs|4|15|0|0" passage="2Ki 4:15"><i>v.</i>
15</scripRef>), according to her accustomed modesty, and then he
assured her that within a year she should bring forth a son,
<scripRef id="iiKi.v-p13.4" osisRef="Bible:2Kgs.4.16" parsed="|2Kgs|4|16|0|0" passage="2Ki 4:16"><i>v.</i> 16</scripRef>. 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, <scripRef id="iiKi.v-p13.5" osisRef="Bible:2Kgs.4.17" parsed="|2Kgs|4|17|0|0" passage="2Ki 4:17"><i>v.</i> 17</scripRef>. 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>
</div><scripCom id="iiKi.v-p0.4" osisRef="Bible:2Kgs.4.18-2Kgs.4.37" parsed="|2Kgs|4|18|4|37" passage="2Ki 4:18-37" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.4.18-2Kgs.4.37">
<h4 id="iiKi.v-p13.7">The Death of the Shunammite's Son; The
Shunammite's Son Restored. (<span class="smallcaps" id="iiKi.v-p13.8">b. c.</span> 887.)</h4>
<p class="passage" id="iiKi.v-p14">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
<i>then</i> died.   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.   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? <i>it is</i> neither new
moon, nor sabbath. And she said, <i>It shall be</i> well.   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.
  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:   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.   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 <span class="smallcaps" id="iiKi.v-p14.1">Lord</span> hath hid <i>it</i> 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, <i>As</i> the <span class="smallcaps" id="iiKi.v-p14.2">Lord</span> liveth, and <i>as</i> 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 <i>there was</i> 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, <i>and</i> laid upon his
bed.   33 He went in therefore, and shut the door upon them
twain, and prayed unto the <span class="smallcaps" id="iiKi.v-p14.3">Lord</span>.
  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.</p>
<p class="indent" id="iiKi.v-p15">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 class="indent" id="iiKi.v-p16">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, <scripRef id="iiKi.v-p16.1" osisRef="Bible:2Kgs.4.19" parsed="|2Kgs|4|19|0|0" passage="2Ki 4:19"><i>v.</i> 19</scripRef>. 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 (<scripRef id="iiKi.v-p16.2" osisRef="Bible:2Kgs.4.20" parsed="|2Kgs|4|20|0|0" passage="2Ki 4:20"><i>v.</i>
20</scripRef>), 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> <scripRef id="iiKi.v-p16.3" osisRef="Bible:Heb.11.19" parsed="|Heb|11|19|0|0" passage="Heb 11:19">Heb. xi. 19</scripRef>. 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> <scripRef id="iiKi.v-p16.4" osisRef="Bible:Heb.11.35" parsed="|Heb|11|35|0|0" passage="Heb 11:35">Heb. xi. 35</scripRef>. 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> (<scripRef id="iiKi.v-p16.5" osisRef="Bible:2Kgs.4.21" parsed="|2Kgs|4|21|0|0" passage="2Ki 4:21"><i>v.</i>
21</scripRef>), 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 class="indent" id="iiKi.v-p17">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 class="indent" id="iiKi.v-p18">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, <scripRef id="iiKi.v-p18.1" osisRef="Bible:2Kgs.4.22" parsed="|2Kgs|4|22|0|0" passage="2Ki 4:22"><i>v.</i> 22</scripRef>. He objected, <i>It is neither
new moon nor sabbath</i> (<scripRef id="iiKi.v-p18.2" osisRef="Bible:2Kgs.4.23" parsed="|2Kgs|4|23|0|0" passage="2Ki 4:23"><i>v.</i>
23</scripRef>), 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 (<scripRef id="iiKi.v-p18.3" osisRef="Bible:2Kgs.4.24" parsed="|2Kgs|4|24|0|0" passage="2Ki 4:24"><i>v.</i> 24</scripRef>), and he, seeing her at a
distance, sent his servant to enquire whether any thing was amiss,
<scripRef id="iiKi.v-p18.4" osisRef="Bible:2Kgs.4.25-2Kgs.4.26" parsed="|2Kgs|4|25|4|26" passage="2Ki 4:25,26"><i>v.</i> 25, 26</scripRef>. 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 (<scripRef id="iiKi.v-p18.5" osisRef="Bible:Ps.39.1-Ps.39.2" parsed="|Ps|39|1|39|2" passage="Ps 39:1,2">Ps.
xxxix. 1, 2</scripRef>), 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, <scripRef id="iiKi.v-p18.6" osisRef="Bible:2Kgs.4.27" parsed="|2Kgs|4|27|0|0" passage="2Ki 4:27"><i>v.</i>
27</scripRef>. 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 (<scripRef id="iiKi.v-p18.7" osisRef="Bible:2Kgs.4.16" parsed="|2Kgs|4|16|0|0" passage="2Ki 4:16"><i>v.</i> 16</scripRef>), 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 class="indent" id="iiKi.v-p19">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 class="indent" id="iiKi.v-p20">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, <scripRef id="iiKi.v-p20.1" osisRef="Bible:2Kgs.4.29" parsed="|2Kgs|4|29|0|0" passage="2Ki 4:29"><i>v.</i>
29</scripRef>. 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 class="indent" id="iiKi.v-p21">2. The woman resolved not to go back
without the prophet himself (<scripRef id="iiKi.v-p21.1" osisRef="Bible:2Kgs.4.30" parsed="|2Kgs|4|30|0|0" passage="2Ki 4:30"><i>v.</i>
30</scripRef>): <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 (<scripRef id="iiKi.v-p21.2" osisRef="Bible:2Kgs.4.31" parsed="|2Kgs|4|31|0|0" passage="2Ki 4:31"><i>v.</i> 31</scripRef>): <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 class="indent" id="iiKi.v-p22">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 (<scripRef id="iiKi.v-p22.1" osisRef="Bible:2Kgs.4.32" parsed="|2Kgs|4|32|0|0" passage="2Ki 4:32"><i>v.</i> 32</scripRef>), <i>and shut the door upon them
twain,</i> <scripRef id="iiKi.v-p22.2" osisRef="Bible:2Kgs.4.33" parsed="|2Kgs|4|33|0|0" passage="2Ki 4:33"><i>v.</i> 33</scripRef>.
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 class="indent" id="iiKi.v-p23">(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> (<scripRef id="iiKi.v-p23.1" osisRef="Bible:2Kgs.4.33" parsed="|2Kgs|4|33|0|0" passage="2Ki 4:33"><i>v.</i>
33</scripRef>), 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> (<scripRef id="iiKi.v-p23.2" osisRef="Bible:2Kgs.4.34" parsed="|2Kgs|4|34|0|0" passage="2Ki 4:34"><i>v.</i> 34</scripRef>), 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> <scripRef id="iiKi.v-p23.3" osisRef="Bible:2Kgs.4.35" parsed="|2Kgs|4|35|0|0" passage="2Ki 4:35"><i>v.</i>
35</scripRef>. 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 class="indent" id="iiKi.v-p24">(2.) How gradually the operation was
performed. At the first application, <i>the flesh of the child
waxed warm</i> (<scripRef id="iiKi.v-p24.1" osisRef="Bible:2Kgs.4.34" parsed="|2Kgs|4|34|0|0" passage="2Ki 4:34"><i>v.</i>
34</scripRef>), 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 class="indent" id="iiKi.v-p25">(3.) How joyfully the child was restored
alive to his mother (<scripRef id="iiKi.v-p25.1" osisRef="Bible:2Kgs.4.36-2Kgs.4.37" parsed="|2Kgs|4|36|4|37" passage="2Ki 4:36,37"><i>v.</i> 36,
37</scripRef>), and all parties concerned <i>were not a little
comforted,</i> <scripRef id="iiKi.v-p25.2" osisRef="Bible:Acts.20.12" parsed="|Acts|20|12|0|0" passage="Ac 20:12">Acts xx. 12</scripRef>.
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>
</div><scripCom id="iiKi.v-p0.5" osisRef="Bible:2Kgs.4.38-2Kgs.4.44" parsed="|2Kgs|4|38|4|44" passage="2Ki 4:38-44" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.4.38-2Kgs.4.44">
<h4 id="iiKi.v-p25.4">The Miracle on the Poisoned Pottage; the
Miracle on the Barley Loaves. (<span class="smallcaps" id="iiKi.v-p25.5">b. c.</span> 887.)</h4>
<p class="passage" id="iiKi.v-p26">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.
  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.   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>   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.   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 <span class="smallcaps" id="iiKi.v-p26.1">Lord</span>, They shall eat, and shall
leave <i>thereof.</i>   44 So he set <i>it</i> before them,
and they did eat, and left <i>thereof,</i> according to the word of
the <span class="smallcaps" id="iiKi.v-p26.2">Lord</span>.</p>
<p class="indent" id="iiKi.v-p27">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, <scripRef id="iiKi.v-p27.1" osisRef="Bible:2Kgs.8.1" parsed="|2Kgs|8|1|0|0" passage="2Ki 8:1"><i>ch.</i> viii. 1</scripRef>. 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> <scripRef id="iiKi.v-p27.2" osisRef="Bible:Ps.37.19" parsed="|Ps|37|19|0|0" passage="Ps 37:19">Ps.
xxxvii. 19</scripRef>.</p>
<p class="indent" id="iiKi.v-p28">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,
<scripRef id="iiKi.v-p28.1" osisRef="Bible:2Kgs.4.38" parsed="|2Kgs|4|38|0|0" passage="2Ki 4:38"><i>v.</i> 38</scripRef>. 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, <scripRef id="iiKi.v-p28.2" osisRef="Bible:2Kgs.4.39" parsed="|2Kgs|4|39|0|0" passage="2Ki 4:39"><i>v.</i> 39</scripRef>. 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, <scripRef id="iiKi.v-p28.3" osisRef="Bible:Job.12.11" parsed="|Job|12|11|0|0" passage="Job 12:11">Job xii. 11</scripRef>. 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> <scripRef id="iiKi.v-p28.4" osisRef="Bible:2Kgs.4.40" parsed="|2Kgs|4|40|0|0" passage="2Ki 4:40"><i>v.</i> 40</scripRef>. 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, <scripRef id="iiKi.v-p28.5" osisRef="Bible:2Kgs.4.41" parsed="|2Kgs|4|41|0|0" passage="2Ki 4:41"><i>v.</i> 41</scripRef>. 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 class="indent" id="iiKi.v-p29">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 (<scripRef id="iiKi.v-p29.1" osisRef="Bible:2Kgs.4.42" parsed="|2Kgs|4|42|0|0" passage="2Ki 4:42"><i>v.</i>
42</scripRef>), 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, <scripRef id="iiKi.v-p29.2" osisRef="Bible:2Kgs.4.43-2Kgs.4.44" parsed="|2Kgs|4|43|4|44" passage="2Ki 4:43,44"><i>v.</i> 43,
44</scripRef>. 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 (<scripRef id="iiKi.v-p29.3" osisRef="Bible:Ps.132.15" parsed="|Ps|132|15|0|0" passage="Ps 132:15">Ps. cxxxii.
15</scripRef>) <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, <scripRef id="iiKi.v-p29.4" osisRef="Bible:Hag.1.9" parsed="|Hag|1|9|0|0" passage="Hag 1:9">Hag. i. 9</scripRef>. 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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