2 Kings · Chapter 4

V. 1. Prophets-Who, though they were wholly devoted to sacred employment, were not excluded from marriage, any more than the priests and Levites. Fear the Lord-His poverty therefore was not procured by his idleness, or prodigality; but by his piety, because he would not comply with the king’s way of worship, and therefore lost all worldly advantages. Bondmen-Either, to use them as his slaves, or to sell them to others, according to the law.

Verse 1. Now there cried a certain woman] This woman, according to the Chaldee, Jarchi, and the rabbins, was the wife of Obadiah. Sons of the prophets] ayybn ydymlt talmidey nebiyaiya, “disciples of the prophets:” so the Targum here, and in all other places where the words occur, and properly too.

The creditor is come] This, says Jarchi, was Jehoram son of Ahab, who lent money on usury to Obadiah, because he had in the days of Ahab fed the Lord’s prophets. The Targum says he borrowed money to feed these prophets, because he would not support them out of the property of Ahab. To take unto him my two sons to be bondmen.] Children, according to the laws of the Hebrews, were considered the property of their parents, who had a right to dispose of them for the payment of their debts. And in cases of poverty, the law permitted them, expressly, to sell both themselves and their children; Exodus 21:7, and Leviticus 25:39. It was by an extension of this law, and by virtue of another, which authorized them to sell the thief who could not make restitution, Exodus 22:3, that creditors were permitted to take the children of their debtors in payment. Although the law has not determined any thing precisely on this point, we see by this passage, and by several others, that this custom was common among the Hebrews. Isaiah refers to it very evidently, where he says, Which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves; Isaiah 50:1. And our Lord alludes to it, Matthew 18:25, where he mentions the case of an insolvent debtor, Forasmuch as he had not to pay, his lord commanded HIM to be SOLD, and his WIFE and CHILDREN, and all that he had; which shows that the custom continued among the Jews to the very end of their republic. The Romans, Athenians, and Asiatics in general had the same authority over their children as the Hebrews had: they sold them in time of poverty; and their creditors seized them as they would a sheep or an ox, or any household goods. Romulus gave the Romans an absolute power over their children which extended through the whole course of their lives, let them be in whatever situation they might. They could cast them into prison, beat, employ them as slaves in agriculture, sell them for slaves, or even take away their lives!-Dionys. Halicarn. lib. ii., pp. 96, 97. Numa Pompilius first moderated this law, by enacting, that if a son married with the consent of his father, he should no longer have power to sell him for debt.

The emperors Diocletian and Maximilian forbade freemen to be sold on account of debt: Obadiah aes alienum servire liberos creditoribus, jura non patiuntur.-Vid. Lib. ob. aes C. de obligat. The ancient Athenians had the same right over their children as the Romans; but Solon reformed this barbarous custom.-Vid. Plutarch in Solone.

The people of Asia had the same custom, which Lucullus endeavoured to check, by moderating the laws respecting usury.

The Georgians may alienate their children; and their creditors have a right to sell the wives and children of their debtors, and thus exact the uttermost farthing of their debt.-Tavernier, lib. iii., c. 9. And we have reason to believe that this custom long prevailed among the inhabitants of the British isles. See Calmet here.

In short, it appears to have been the custom of all the inhabitants of the earth. We have some remains of it yet in this country, in the senseless and pernicious custom of throwing a man into prison for debt, though his own industry and labour be absolutely necessary to discharge it, and these cannot be exercised within the loathsome and contagious walls of a prison.

Verse 1. A certain woman of the wives of the sons of the prophets — Who, though they were wholly devoted to sacred employments, yet were not excluded from marriage, any more than the priests and Levites. My husband — did fear the Lord — His poverty, therefore, was not procured by his idleness or prodigality, but by his piety, because he would not comply with the king’s way of worship, and therefore lost all worldly advantages. The creditor is come to take — my two sons to be bond-men — Either to use them as his slaves, or sell them to others, according to the law among the Hebrews in such a case.

Verse 1. My two sons to be bondmen. The law of Moses, as well as the laws of all gentile nations, allowed of this for six years. Exodus 21:7. Josephus, after others says, that she was the widow of Obadiah; but we have no intimation that he was a prophet.

THE WIDOW’S OIL MULTIPLIED, 1-7.

1. A certain woman — According to a Rabbinical conjecture she was the wife of Obadiah, who fed the persecuted prophets in the days of Jezebel. 1 Kings 18:5. Wives of the sons of the prophets — So these prophetical schools were unlike the monasteries in which celibacy was enjoined. Unto Elisha — The head of the institution was applied to as a father and lord who had power to help her in her distress. My two sons to be bondmen — The law of Moses provided (Leviticus 25:39-41) that, in case of poverty and inability to pay his debts, a man and his children might be sold, and remain in bondage until the next year of jubilee. Matthew 18:25, shows that this law was still in force in our Lord’s time. This fact, thus incidentally introduced in the history of Elisha, shows that in his day the law of Moses was the basis of judicial and civil proceedings in the kingdom of Israel.

V. 2. What shall I-How shall I relieve thee, who am myself poor?

Verse 2. Save a pot of oil.] Oil was used as aliment, for anointing the body after bathing, and to anoint the dead. Some think that this pot of oil was what this widow had kept for her burial: see Matthew 26:12.

Verse 2. Elisha said, What shall I do for thee? — How shall I relieve thee, who am myself poor? Tell me, what hast thou in the house? — Toward the discharge of thy husband’s debts.

Ver. 2. Thine handmaid hath not any thing in the house save a pot of oil. No silver plate, no redundant furniture, nor any empty jars for oil. Truly, great poverty, and illustrious piety dwelt in that house.

THE WIDOW’S OIL MULTIPLIED, 1-7.

1. A certain woman — According to a Rabbinical conjecture she was the wife of Obadiah, who fed the persecuted prophets in the days of Jezebel. 1 Kings 18:5. Wives of the sons of the prophets — So these prophetical schools were unlike the monasteries in which celibacy was enjoined. Unto Elisha — The head of the institution was applied to as a father and lord who had power to help her in her distress. My two sons to be bondmen — The law of Moses provided (Leviticus 25:39-41) that, in case of poverty and inability to pay his debts, a man and his children might be sold, and remain in bondage until the next year of jubilee. Matthew 18:25, shows that this law was still in force in our Lord’s time. This fact, thus incidentally introduced in the history of Elisha, shows that in his day the law of Moses was the basis of judicial and civil proceedings in the kingdom of Israel.

THE WIDOW’S OIL MULTIPLIED, 1-7.

1. A certain woman — According to a Rabbinical conjecture she was the wife of Obadiah, who fed the persecuted prophets in the days of Jezebel. 1 Kings 18:5. Wives of the sons of the prophets — So these prophetical schools were unlike the monasteries in which celibacy was enjoined. Unto Elisha — The head of the institution was applied to as a father and lord who had power to help her in her distress. My two sons to be bondmen — The law of Moses provided (Leviticus 25:39-41) that, in case of poverty and inability to pay his debts, a man and his children might be sold, and remain in bondage until the next year of jubilee. Matthew 18:25, shows that this law was still in force in our Lord’s time. This fact, thus incidentally introduced in the history of Elisha, shows that in his day the law of Moses was the basis of judicial and civil proceedings in the kingdom of Israel.

Verses 4-6. Thou shalt shut the door upon thee, and upon thy sons — That none might come in to disturb or interrupt her in what site was doing; that she and her sons might not seem proudly to boast of this miraculous supply; and that they might have opportunity for prayer and praise on this, extraordinary occasion. And shalt pour out — Of the pot of oil which she had. Thou shalt set aside that which is full — Which one of her sons was employed to do, and the other to bring her the empty vessels. Bring me yet a vessel — Doubtless they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the bubbling spring that supplied it, but believed it to be in Him, in whom all our springs are. The oil stayed — When there was no vessel to receive it; to teach us that we should not waste any of God’s good creatures, and that God would not work miracles unnecessarily. This most signal miracle is like that which Elijah had wrought for the widow of Zarephath. How it was effected it is to no purpose to inquire, seeing it was the product of almighty power, of the operation of which, in its full extent, we cannot possibly have any conception. One important lesson we may learn from it; which is, that we are never straitened in God, in his power, or bounty, or 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.

4. Shut the door upon thee and upon thy sons — So as not to draw a crowd of curious spectators round, or make a vain and needless display of the miracle. Some miracles God works in secret for a chosen few.

Verses 4-6. Thou shalt shut the door upon thee, and upon thy sons — That none might come in to disturb or interrupt her in what site was doing; that she and her sons might not seem proudly to boast of this miraculous supply; and that they might have opportunity for prayer and praise on this, extraordinary occasion. And shalt pour out — Of the pot of oil which she had. Thou shalt set aside that which is full — Which one of her sons was employed to do, and the other to bring her the empty vessels. Bring me yet a vessel — Doubtless they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the bubbling spring that supplied it, but believed it to be in Him, in whom all our springs are. The oil stayed — When there was no vessel to receive it; to teach us that we should not waste any of God’s good creatures, and that God would not work miracles unnecessarily. This most signal miracle is like that which Elijah had wrought for the widow of Zarephath. How it was effected it is to no purpose to inquire, seeing it was the product of almighty power, of the operation of which, in its full extent, we cannot possibly have any conception. One important lesson we may learn from it; which is, that we are never straitened in God, in his power, or bounty, or 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.

THE WIDOW’S OIL MULTIPLIED, 1-7.

1. A certain woman — According to a Rabbinical conjecture she was the wife of Obadiah, who fed the persecuted prophets in the days of Jezebel. 1 Kings 18:5. Wives of the sons of the prophets — So these prophetical schools were unlike the monasteries in which celibacy was enjoined. Unto Elisha — The head of the institution was applied to as a father and lord who had power to help her in her distress. My two sons to be bondmen — The law of Moses provided (Leviticus 25:39-41) that, in case of poverty and inability to pay his debts, a man and his children might be sold, and remain in bondage until the next year of jubilee. Matthew 18:25, shows that this law was still in force in our Lord’s time. This fact, thus incidentally introduced in the history of Elisha, shows that in his day the law of Moses was the basis of judicial and civil proceedings in the kingdom of Israel.

Verse 6. And the oil stayed.] While there was a vessel to fill, there was oil sufficient; and it only ceased to flow when there was no vessel to receive it. This is a good emblem of the grace of God. While there is an empty, longing heart, there is a continual overflowing fountain of salvation. If we find in any place or at any time that the oil ceases to flow, it is because there are no empty vessels there, no souls hungering and thirsting for righteousness. We find fault with the dispensations of God’s mercy, and ask, Why were the former days better than these? Were we as much in earnest for our salvation as our forefathers were for theirs, we should have equal supplies, and as much reason to sing aloud of Divine mercy.

Verses 4-6. Thou shalt shut the door upon thee, and upon thy sons — That none might come in to disturb or interrupt her in what site was doing; that she and her sons might not seem proudly to boast of this miraculous supply; and that they might have opportunity for prayer and praise on this, extraordinary occasion. And shalt pour out — Of the pot of oil which she had. Thou shalt set aside that which is full — Which one of her sons was employed to do, and the other to bring her the empty vessels. Bring me yet a vessel — Doubtless they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the bubbling spring that supplied it, but believed it to be in Him, in whom all our springs are. The oil stayed — When there was no vessel to receive it; to teach us that we should not waste any of God’s good creatures, and that God would not work miracles unnecessarily. This most signal miracle is like that which Elijah had wrought for the widow of Zarephath. How it was effected it is to no purpose to inquire, seeing it was the product of almighty power, of the operation of which, in its full extent, we cannot possibly have any conception. One important lesson we may learn from it; which is, that we are never straitened in God, in his power, or bounty, or 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.

6. The oil stayed — “It only ceased to flow when there was no vessel to receive it. This is a good emblem of the grace of God. While there is an empty, longing heart, there is a continual overflowing fountain of salvation. If we find in any place, or at any time, that the oil ceases to flow, it is because there are no empty vessels there, no souls hungering and thirsting for righteousness.” — Clarke. Compare 2 Corinthians 6:11, 12.

V. 7. Unto her son-To one of them: for she had two, ver. 1. The oil stayed-To teach us, that we should not waste any of his good creatures; and that God would not work miracles unnecessarily. We are never straiten’d in God, and 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. Were there more vessels, there is enough in God to fill them, enough for all, enough for each.

Verse 7. Go, sell the oil, and pay thy debt] He does not inveigh against the cruelty of this creditor, because the law and custom of the country gave him the authority on which he acted; and rather than permit a poor honest widow to have her children sold, or that even a Philistine should suffer loss who had given credit to a genuine Israelite, he would work a miracle to pay a debt which, in the course of providence, it was out of her power to discharge.

Verse 7. He said, Go, sell the oil — She must not keep it for her own use. Those whom Providence has made poor, must be content with poor accommodations for themselves: they must know how to want, and must not think, when they get a little of that which is better than ordinary, to feed their own luxury therewith. And pay thy debt — Though her creditors were too rigorous with her, yet they must not therefore be deprived of what was due to them: her first care, now she has wherewithal to do it, must be to discharge that, even before she makes any provision for her children. We must first do justice, and then expect God’s blessing upon our endeavours to provide for ourselves and families.

7. Go, sell the oil, and pay thy debt — There is a resemblance between this miracle and that of our Lord when he sent Peter to catch a fish in whose mouth he should find money to pay the tribute. Matthew 17:27. In each case the miracle was to pay a debt, and was wrought, not publicly, but comparatively in secret.

Some of the ancient interpreters find in this widow an image of the Gentile Church. The husband being dead, signifies that she was no longer joined to her ancient idolatries. Her coming to Elijah and obeying his word is explained as a type of the eagerness with which the Gentiles sought salvation at the hands of Christ and his apostles; and the abundant supply of oil represents the bountiful provisions of the Gospel to deliver all nations from the bondage of sin.

V. 8. Great-For estate, or birth and quality.

Verse 8. Elisha passed to Shunem] This city was in the tribe of Issachar, to the south of the brook Kishon, and at the foot of Mount Tabor. Where was a great woman] In Pirkey Rab. Eliezer, this woman is said to have been the sister of Abishag, the Shunammite, well known in the history of David.

Instead of great woman, the Chaldee has, a woman fearing sin; the Arabic, a woman eminent for piety before God. This made her truly great.

Verse 8. Elisha passed to Shunem, where was a great woman — Great for estate, or birth and quality. And she constrained him to eat bread — Pressed him with great importunity, and at length, with great difficulty, prevailed with him to dine with her. As oft as he passed by he turned in thither — She made him so welcome, that he did not scruple, when he had occasion to go that way, to step in there and refresh himself; which she probably invited him to do.

Ver. 8. Elisha passed to Shunem, situate on a southern branch of the river Kison, twenty miles east of mount Carmel, and about forty south of Sarepta, where Elijah had raised from the dead the widow’s son.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

V. 9. This is-A prophet, and that of eminent holiness: by our kindness to whom, we shall procure a blessing to ourselves.

Verse 9. This is a holy man of God] That is, a prophet, as the Chaldee interprets it.

Which passeth by us continually.] It probably lay in his way to some school of the prophets that he usually attended.

Verses 9, 10. She said to her husband — In frequent conversation with him. This is a holy man of God — A prophet, and that of eminent holiness; by our kindness to whom we shall procure a blessing to ourselves. Which passeth by us continually — For Shunem was in his way as he went from Carmel, which was not far from hence, to Beth-el and Jericho, and other places of the sons of the prophets. Let us make him a little chamber — on the wall — A private room, remote from the house, where he may retire, and be free from the noise of family business; and enjoy that privacy, which, I perceive, he desires for his prayers and meditations. Let us set for him there a bed and a table, &c. — He will not be troublesome or chargeable to us: he cares not for rich furniture or costly entertainment, but is content with bare necessaries. And — he shall turn in thither — Take up his lodging there, if he think good.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

V. 10. On the wall-That he may be free from the noise of family business, and enjoy that privacy, which, I perceive, he desireth for his prayers and meditations. A bed, &c.-He will not be troublesome or chargeable to us: he cares not for rich furniture or costly entertainment, and is content with bare necessaries.

Verse 10. Let us make a little chamber] See Clarke’s note upon “Judges 3:20”. As the woman was convinced that Elisha was a prophet, she knew that he must have need of more privacy than the general state of her house could afford; and therefore she proposes what she knew would be a great acquisition to him, as he could live in this little chamber in as much privacy as if he were in his own house. The bed, the table, the stool, and the candlestick, were really every thing he could need, by way of accommodation, in such circumstances.

Verses 9, 10. She said to her husband — In frequent conversation with him. This is a holy man of God — A prophet, and that of eminent holiness; by our kindness to whom we shall procure a blessing to ourselves. Which passeth by us continually — For Shunem was in his way as he went from Carmel, which was not far from hence, to Beth-el and Jericho, and other places of the sons of the prophets. Let us make him a little chamber — on the wall — A private room, remote from the house, where he may retire, and be free from the noise of family business; and enjoy that privacy, which, I perceive, he desires for his prayers and meditations. Let us set for him there a bed and a table, &c. — He will not be troublesome or chargeable to us: he cares not for rich furniture or costly entertainment, but is content with bare necessaries. And — he shall turn in thither — Take up his lodging there, if he think good.

Ver. 10. A little chamber. He loved retirement, though full of travail and of labours. A minister must be one third of his time in the closet, else he will never be an able minister.

10. Little chamber… on the wall — An aliyah, the most desirable and best fitted up room of an Eastern house. See note on 1 Kings 17:19. An upper chamber would be more retired than any other part of the house, and therefore especially appropriate for a prophet. Bed… table… stool… candlestick — Every accommodation for his convenience and comfort. The room was accordingly occupied at convenient times by the prophet and his attendant servant.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

V. 12. She stood-The relation seems to be a little perplexed, but may be thus conceived. It is in this verse recorded in the general, that the prophet sent Gehazi to call her, and that she came to him upon that call: then follows a particular description of the whole business, with all the circumstances, first, of the message with which Gehazi was sent when he went to call her, and of her answer to that message, ver. 13, and of Gehazi’s conjecture thereupon, ver. 14, and then of her coming to the prophet at his call: which is there repeated to make way for the following passages.

Verse 12. Gehazi his servant] This is the first time we hear of this very indifferent character.

Verse 12. She stood before him — The narrative seems to be a little perplexed, but may be thus conceived: it is in this verse recorded in the general, that the prophet sent Gehazi to call her, and that she came to him upon that call; then follows a particular description of the whole business, with all the circumstances; first, of the message with which Gehazi was sent when he went to call her, and of her answer to that message, (verse

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

V. 13. I dwell-I live among my kindred and friends; nor have I any cause to seek relief from higher powers.

Verse 13. Wouldest thou be spoken for to the king] Elisha must have had considerable influence with the king, from the part he took in the late war with the Moabites. Jehoram had reason to believe that the prophet, under God, was the sole cause of his success, and therefore he could have no doubt that the king would grant him any reasonable request. Or to the captain of the host?] As if he had said, Wilt thou that I should procure thee and thy husband a place at court, or get any of thy friends a post in the army?

I dwell among mine own people.] I am perfectly satisfied and contented with my lot in life; I live on the best terms with my neighbours, and am here encompassed with my kindred, and feel no disposition to change my connections or place of abode.

How few are there like this woman on the earth! Who would not wish to be recommended to the king’s notice, or get a post for a relative in the army, &c.? Who would not like to change the country for the town, and the rough manners of the inhabitants of the villages for the polished conversation and amusements of the court? Who is so contented with what he has as not to desire more? Who trembles at the prospect of riches; or believes there are any snares in an elevated state, or in the company and conversation of the great and honourable? How few are there that will not sacrifice every thing-peace, domestic comfort, their friends, their conscience, and their God-for money, honours, grandeur, and parade?

13,) and Gehazi’s conjecture thereupon, (verse 14,) and then of her coming to the prophet at his call; which is there repeated to make way for the following passages.

Verse 13. What is to be done for thee? — Wherein can I serve thee? For he was very desirous, as all good men are, to be grateful. “They that receive courtesies,” says Henry, “should study to return them. It ill becomes men of God to be ungrateful, or to sponge upon those that are generous.” Wouldst thou be spoken for to the king, &c.? — 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 higher powers? It seems by this the prophet had got such an interest at court, since the late victory over the Moabites, that though he minded not to prefer himself by it, yet he was capable of preferring his friends. I dwell among my own people — I live among my kindred and friends; nor have I any cause to seek relief from the higher powers.

13. Wouldest thou be spoken for to the king — Hast thou any difficulty or concern in which the interference of the king or the captain of the host would be of service to thee? or wouldst thou like a place of honour procured for thee at the king’s court? The question implies that Elisha had great influence with the king; an influence obtained, doubtless, by means of the miracles which God had wrought through him. I dwell among mine own people — I live quietly and peaceably, and have no broils or difficulties with my neighbours requiring the interference of the king, and I have no desire to change my lot. “Godliness with contentment is great gain.” 1 Timothy 6:6.

V. 14. He said-Hast thou observed any thing which she wants or desires? For the prophet kept himself much in his chamber, whilst Gehazi went more freely about the house, as his occasions led him.

Verse 14. What then is to be done for her?] It seems that the woman retired as soon as she had delivered the answer mentioned in the preceding verse.

Verses 14, 15. And he said, What then is to be done for her? — The above answer being returned to his master by Gehazi, Elisha asked him what he thought might be most welcome to her, as if he had said, Hast thou observed any thing which she wants or desires? For the prophet kept himself much in his chamber, while Gehazi went more freely about the house, as occasion led him. Gehazi answered, Verily, she hath no child — She has a great estate, but no son to leave it to, and is past hopes of having any, her husband being old: if Elisha can obtain this favour from God for her, it will be the removal of that which, at present, was her only grievance. Those kindnesses are the most welcome which are most suited to our necessities. When he had called her, she stood at the door — Either out of modesty, or reverence, or an unwillingness to disturb him.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

Verses 14, 15. And he said, What then is to be done for her? — The above answer being returned to his master by Gehazi, Elisha asked him what he thought might be most welcome to her, as if he had said, Hast thou observed any thing which she wants or desires? For the prophet kept himself much in his chamber, while Gehazi went more freely about the house, as occasion led him. Gehazi answered, Verily, she hath no child — She has a great estate, but no son to leave it to, and is past hopes of having any, her husband being old: if Elisha can obtain this favour from God for her, it will be the removal of that which, at present, was her only grievance. Those kindnesses are the most welcome which are most suited to our necessities. When he had called her, she stood at the door — Either out of modesty, or reverence, or an unwillingness to disturb him.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

V. 16. Do not lie-Do not delude me with vain hopes. She could not believe it for joy.

Verse 16. Thou shalt embrace a son.] This promise, and the circumstances of the parties, are not very dissimilar to that relative to the birth of Isaac, and those of Abraham and Sarah.

Do not lie] That is, Let thy words become true; or, as the rabbins understand it, Do not mock me by giving me a son that shall soon be removed by death; but let me have one that shall survive me.

Verses 16, 17. About this season, according to the time of life — About this time next year; see on Genesis 18:10; thou shall embrace a son — She had received this prophet in the name of a prophet, and now she receives, not a courtier’s reward, in being spoken for to the king, but a prophet’s reward, a signal mercy, given in answer to a prophet’s prayer. Nay, my lord, do not lie unto thy handmaid — Do not delude me with vain hopes. She could not believe it for joy. The woman — bare a son at that season that Elisha had said unto her — The event, within the time limited, confirmed the truth of the promise. God built up her house in reward of her kindness in building the prophet a chamber.

16. About this season, according to the time of life — That is, about this time next year. Embrace a son — Fold in thy arms a child. To estimate the value of this promise we must remember that childlessness was a reproach and disgrace to an Israelitish wife. Compare Genesis 30:23; Luke 1:25.

V. 17. Time of life-See note on Genesis 18:10.

Verses 16, 17. About this season, according to the time of life — About this time next year; see on Genesis 18:10; thou shall embrace a son — She had received this prophet in the name of a prophet, and now she receives, not a courtier’s reward, in being spoken for to the king, but a prophet’s reward, a signal mercy, given in answer to a prophet’s prayer. Nay, my lord, do not lie unto thy handmaid — Do not delude me with vain hopes. She could not believe it for joy. The woman — bare a son at that season that Elisha had said unto her — The event, within the time limited, confirmed the truth of the promise. God built up her house in reward of her kindness in building the prophet a chamber.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

Verse 18. When the child was grown] We know not of what age he was, very likely four or six, if not more years; for he could go out to the reapers in the harvest field, converse, &c.

Verses 18-21. He went out to his father to the reapers — Either for pleasure, or with some message to him. He said to his father, My head, my head! — A more than common heat of the sun probably made him thus ill. The hand of Providence, however, was in the affliction, that occasion might be given to the prophet of working a wonderful miracle for the manifestation of the glory of God, like that which Elijah had wrought for the widow of Zarephath. He sat on her knees till noon, and then died — His pain was so violent, that it killed him in a few hours. She laid him on the bed of the man of God — The pious mother possesses her soul in patience under this surprising affliction: not one peevish, indecent word drops from her lips. She has a strong belief that the child will be raised to life again; like a genuine daughter of Abraham, she accounts that God is able to raise him from the dead, for she had at first received him by as great a miracle. She had doubtless heard of the raising the widow’s son at Zarephath, 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, He that so soon took away what he had given, would restore what he had now taken away. By this faith women received their dead raised to life; Hebrews 11:35. In this faith she makes no preparation for the burial of the dead child, but for his resurrection. O woman, great is thy faith! he that inspired it would not frustrate it.

18. When the child was grown — Large enough to go out by himself. To the reapers — In the neighbouring grain-fields. In June (16th, 1838,) Dr. Robinson passed through the grain-fields about Shunem, and wrote: “The fields in many parts were still covered with a rich crop of wheat, long ready and waiting for the sickle. The harvest in other quarters of the plain seemed to be already ended. Our guide from Jenin took us directly through several fields of grain, where his donkey and our mules cropped their fill in passing.”

Verse 19. My head, any head.] Probably affected by the coup de soleil, or sun stroke, which might, in so young a subject, soon occasion death, especially in that hot country.

Verses 18-21. He went out to his father to the reapers — Either for pleasure, or with some message to him. He said to his father, My head, my head! — A more than common heat of the sun probably made him thus ill. The hand of Providence, however, was in the affliction, that occasion might be given to the prophet of working a wonderful miracle for the manifestation of the glory of God, like that which Elijah had wrought for the widow of Zarephath. He sat on her knees till noon, and then died — His pain was so violent, that it killed him in a few hours. She laid him on the bed of the man of God — The pious mother possesses her soul in patience under this surprising affliction: not one peevish, indecent word drops from her lips. She has a strong belief that the child will be raised to life again; like a genuine daughter of Abraham, she accounts that God is able to raise him from the dead, for she had at first received him by as great a miracle. She had doubtless heard of the raising the widow’s son at Zarephath, 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, He that so soon took away what he had given, would restore what he had now taken away. By this faith women received their dead raised to life; Hebrews 11:35. In this faith she makes no preparation for the burial of the dead child, but for his resurrection. O woman, great is thy faith! he that inspired it would not frustrate it.

19. My head, my head — He was probably sun struck, and this is the more likely in view of the season of the year, and of his own youth and tenderness. “I know by experience,” says Thomson, “that this valley glows like a furnace in harvest-time.”

Verses 18-21. He went out to his father to the reapers — Either for pleasure, or with some message to him. He said to his father, My head, my head! — A more than common heat of the sun probably made him thus ill. The hand of Providence, however, was in the affliction, that occasion might be given to the prophet of working a wonderful miracle for the manifestation of the glory of God, like that which Elijah had wrought for the widow of Zarephath. He sat on her knees till noon, and then died — His pain was so violent, that it killed him in a few hours. She laid him on the bed of the man of God — The pious mother possesses her soul in patience under this surprising affliction: not one peevish, indecent word drops from her lips. She has a strong belief that the child will be raised to life again; like a genuine daughter of Abraham, she accounts that God is able to raise him from the dead, for she had at first received him by as great a miracle. She had doubtless heard of the raising the widow’s son at Zarephath, 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, He that so soon took away what he had given, would restore what he had now taken away. By this faith women received their dead raised to life; Hebrews 11:35. In this faith she makes no preparation for the burial of the dead child, but for his resurrection. O woman, great is thy faith! he that inspired it would not frustrate it.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

V. 21. Bed of the man of God-Being apt to believe, he that so soon took away what he had given, would restore what he had taken away. By this faith women received their dead raised to life. In this faith she makes no preparation for the burial of her child, but for his resurrection.

Verse 21. Laid him on the bed of the man of God] She had no doubt heard that Elijah had raised the widow’s son of Zarephath to life; and she believed that he who had obtained this gift from God for her, could obtain his restoration to life.

Verses 18-21. He went out to his father to the reapers — Either for pleasure, or with some message to him. He said to his father, My head, my head! — A more than common heat of the sun probably made him thus ill. The hand of Providence, however, was in the affliction, that occasion might be given to the prophet of working a wonderful miracle for the manifestation of the glory of God, like that which Elijah had wrought for the widow of Zarephath. He sat on her knees till noon, and then died — His pain was so violent, that it killed him in a few hours. She laid him on the bed of the man of God — The pious mother possesses her soul in patience under this surprising affliction: not one peevish, indecent word drops from her lips. She has a strong belief that the child will be raised to life again; like a genuine daughter of Abraham, she accounts that God is able to raise him from the dead, for she had at first received him by as great a miracle. She had doubtless heard of the raising the widow’s son at Zarephath, 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, He that so soon took away what he had given, would restore what he had now taken away. By this faith women received their dead raised to life; Hebrews 11:35. In this faith she makes no preparation for the burial of the dead child, but for his resurrection. O woman, great is thy faith! he that inspired it would not frustrate it.

21. Laid him on the bed of the man of God — She had probably heard how Elijah had raised the son of the widow of Zarephath to life. 1 Kings 17:19.

Verses 22, 23. She called to her husband, and said — By a messenger whom she sent into the field to him. She seems not to have acquainted him with the child’s death; probably she feared, if he knew on what errand she wished to go to the prophet, lest he should not have faith enough to let her go. Wherefore wilt thou go to-day? it is neither new moon nor sabbath — It appears by this that the prophets acted as public instructers of the people; and that their houses were a kind of schools, or synagogues, unto which they resorted, upon the days here mentioned, to be taught their duty out of the law of God, and to have their doubts resolved. And she said, It shall be well — My going will not be troublesome to him, nor prejudicial to thee or me.

22. She called unto her husband — He seems to have stayed in the harvest field, not supposing any thing so serious in the case; and she seems to have concealed from him the death of the child.

V. 23. New moon, &c.-Which were the usual times in which they resorted to the prophets for instruction. It shall be well-My going will not be troublesome to him, nor prejudicial to thee or me.

Verse 23. Wherefore wilt thou go] She was a very prudent woman; she would not harass the feelings of her husband by informing him of the death of his son till she had tried the power of the prophet. Though the religion of the true God was not the religion of the state, yet there were no doubt multitudes of the people who continued to worship the true God alone, and were in the habit of going, as is here intimated, on new moons and Sabbaths, to consult the prophet.

Verses 22, 23. She called to her husband, and said — By a messenger whom she sent into the field to him. She seems not to have acquainted him with the child’s death; probably she feared, if he knew on what errand she wished to go to the prophet, lest he should not have faith enough to let her go. Wherefore wilt thou go to-day? it is neither new moon nor sabbath — It appears by this that the prophets acted as public instructers of the people; and that their houses were a kind of schools, or synagogues, unto which they resorted, upon the days here mentioned, to be taught their duty out of the law of God, and to have their doubts resolved. And she said, It shall be well — My going will not be troublesome to him, nor prejudicial to thee or me.

23. Neither new moon, nor sabbath — These words imply that it was customary for the people on these holy days to resort to the prophets for help or instruction, and that the prophetical office had in Israel largely taken the place of the Levitical priesthood. The calf worship at Beth-el and Dan had utterly disorganized the lawful priesthood; and the regular worship of sacrifice and offering, as prescribed in the law, could not be observed in the northern kingdom, away from the ark and temple where Jehovah had recorded his name. Hence the pious were wont to resort to the prophets on the holy days, and perhaps the schools of the prophets answered partially the purpose of the synagogues of a later age. Hence this Shunammite’s husband asks her why she will go to inquire or seek help of the prophet on a day when the prophets were not wont to be inquired of. The fact that the new moons and the sabbaths were still religiously observed, shows that though there were many wide departures from the law of Moses, that law was not unknown in Israel. Comp. Leviticus xxiii, 3; Numbers 28:11.

Verse 24. Drive, and go forward] It is customary in the East for a servant to walk along side or drive the ass his master rides. Sometimes he walks behind, and goads on the beast; and when it is to turn, he directs its head with the long pole of the goad. It is probably to this custom that the wise man alludes when he says, “I have seen servants on horses, and princes walking as servants on the earth,” on the ground.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

Verses 25, 26. She came to the man of God to mount Carmel — This was a place which both he and Elijah much frequented; and it is probable there was a school of the prophets here, it being a mountain full of trees, and therefore a place proper for retirement and sacred exercises. Run now, I pray thee, to meet her — This he ordered, to show his respect for her. She answered, It is well — So it was in some respects, because it was the will of a wise and good God, and therefore best for her. When God calls away our dearest relations by death, it becomes us to say, it is well both with us and them. It is well, for all is well that God doth: all is well with them that are gone, if they are gone to heaven: and all is well with us that stay behind, if by the affliction we are furthered in our way thither.

25. She went, and came… to Mount Carmel — Some ten or twelve miles from Shunem, a distance which she doubtless travelled in a few hours.

V. 26. It is-So it was in some respects, because it was the will of a wise and good God, and therefore best for her. When God calls away our dearest relations by death, it becomes us to say, it is well both with us and them. It is well, for all is well that God doth: all is well with them that are gone, if they are gone to heaven. And all is well with us that stay behind, if by the affliction we are furthered in our way thither.

Verse 26. It is well.] How strong was her faith in God and submission to his authority! Though the heaviest family affliction that could befall her and her husband had now taken place; yet, believing that it was a dispensation of Providence which was in itself neither unwise nor unkind, she said, It is well with me, with my husband, and with my child. We may farther remark that, in her days, the doctrine of reprobate infants had not disgraced the pure religion of the God of endless compassion. She had no doubts concerning the welfare of her child, even with respect to another world; and who but a pagan or a stoic can entertain a contrary doctrine?

Verses 25, 26. She came to the man of God to mount Carmel — This was a place which both he and Elijah much frequented; and it is probable there was a school of the prophets here, it being a mountain full of trees, and therefore a place proper for retirement and sacred exercises. Run now, I pray thee, to meet her — This he ordered, to show his respect for her. She answered, It is well — So it was in some respects, because it was the will of a wise and good God, and therefore best for her. When God calls away our dearest relations by death, it becomes us to say, it is well both with us and them. It is well, for all is well that God doth: all is well with them that are gone, if they are gone to heaven: and all is well with us that stay behind, if by the affliction we are furthered in our way thither.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

V. 27. The feet-She fell at his feet and touched them, as a most humble and earnest supplicant. Withal, she intimated, what she durst not presume to express in words, that she desired him to go along with her. Let her alone-Disturb her not, for this gesture is a sign of some extraordinary grief. Hid it-Whereby he signifies, that what he knew or did, was not by any virtue inherent in himself, but from God, who revealed to him only what and when he pleased.

Verse 27. The Lord hath hid it from me, and hath not told me.] In reference to this point he had not now the discernment of spirits. This, and the gift of prophecy, were influences which God gave and suspended as his infinite wisdom saw good.

Verse 27. She caught him by the feet — After the manner of a most humble and earnest supplicant; intimating, what she did not dare to express in words, that she desired him to go along with her. Gehazi came near to thrust her away — Either thinking she was rude, and made too free with the prophet; or knowing his master did not expect such abasement, especially from her who had been so kind and friendly to them, and that he would not be pleased to see her lie at his feet, Gehazi would have raised her up. The man of God said, Let her alone — Disturb her not, for this gesture is a sign of some extraordinary grief. And the Lord hath hid it from me — God hath not shown me the cause of it. By this he signifies, that what he knew or did, was not by any virtue inherent in himself, but from God, who revealed to him only what he pleased, and when he pleased.

27. She caught him by the feet — “This scene is natural and very graphic. If you ask after a person whom you know to be sick, the reply at first will invariably be, Well, thank God, even when the very next sentence is to inform you that he is dying. Then the falling down, clasping the feet, etc., are actions witnessed every day. I have had this done to me often before I could prevent it. So, also, the officious zeal of the wicked Gehazi, who would thrust the broken-hearted mother away, probably thinking her touch pollution, agrees perfectly with what we know of the man and of the customs of the East.” — Thomson. The Lord hath hid it from me — The prophets were not always illumined with the gift of foresight or of vision. They were not always “in the Spirit.”

V. 28. She said-This child was not given to me upon my immoderate desire, for which I might have justly been thus chastised, but was freely promised by thee in God’s name, and from his special favour. Deceive me-With vain hopes of a comfort that I should never have. And I had been much happier if I had never had it, than to lose it so quickly.

Verse 28. Did I desire a son of my lord?] I expressed no such wish to thee; I was contented and happy; and when thou didst promise me a son, did I not say, Do not deceive me? Do not mock me with a child which shall grow up to be attractive and engaging, but of whom I shall soon be deprived by death.

Verse 28. She said, Did I desire a son of my lord? — This child was not given to me upon my immoderate desire, for which I might have justly been thus chastised; but was freely promised to me by thee in God’s name, and from his special grace and favour. Did not I say, Do not deceive me? — With vain hopes of a comfort that I should never have. And I had been much happier if I had never had it, than to lose it so quickly.

28. Did I desire a son of my lord — She speaks the emotional language of one that is bewildered with a sudden sorrow. So far as appears from what is here written, she did not relate the fact of the child’s death, but left him to infer it from the language of her grief, or learn it by special Divine revelation. But we need not assume that all she said to Elisha is here written.

V. 29. Gird up-Tie up thy long garments about thy loins for expedition. If thou meet, &c.-Make no delay nor stop by the way, neither by words nor actions.

Verse 29. Salute him not] Make all the haste thou possibly canst, and lay my staff on the face of the child; he probably thought that it might be a case of mere suspended animation or a swoon, and that laying the staff on the face of the child might act as a stimulus to excite the animal motions.

Verse 29. He said to Gehazi, Gird up thy loins — Tie up thy long garments about thy loins for expedition. If thou meet any man, &c. — Make no delays or stops by the way, either through words or actions, but go with all possible speed. See Luke 10:4. He requires this haste that the miracle might be done secretly and speedily, before the child’s death was divulged, which might cause many inconveniences. And lay my staff upon the face of the child — For God can work a miracle by the most unlikely and contemptible means, as he did by a rod, Exodus 14:16; and a mantle, 2 Kings 2:8.

29. If thou meet… salute him not — As though he had said, “You will have no time to linger, and a pausing to give or receive compliments may not only cause much waste of time, but so distract your thoughts as to frustrate the object of your mission.” When a miracle is wrought through many intermediate instruments and agencies it is necessary that those instruments be in perfect unison with each other, and in sympathy and harmony with the mind and will of Him with whom alone is the power to work miracles. Lay my staff upon the face of the child — Did Elisha expect that the child would be raised by this means? The Scripture does not say, and all attempts to answer this question must be at best merely conjectural. Keil thinks that Elisha sent Gehazi, not expecting that he would raise the child, but to show the Shunammite, and perhaps Gehazi also, that the power to work a miracle did not lie magically in himself or his staff, but solely in the power of God, exerted in answer to the prayer of faith. It is possible, however, that the failure was owing to the unfitness of Gehazi to work his part of the miracle, or to the fact that after Elisha had given this command to Gehazi and sent him away, he changed his mind and went himself with the woman. See more on verse 31.

V. 30. Will not leave thee-Until thou goest home with me. For she had no great confidence in Gehazi, nor was her faith so strong as to think that the prophet could work so great a miracle at this distance.

Verse 30. I will not leave thee.] The prophet it seems had no design to accompany her; he intended to wait for Gehazi’s return; but as the woman was well assured the child was dead, she was determined not to return till she brought the prophet with her.

Verse 30. And the mother of the child said, I will not leave thee — Until thou goest with me; for she had no great confidence in Gehazi, nor was her faith so strong as to think that the prophet could work so great a miracle at that distance, and by his staff. And he arose, and followed her — Being overcome by her importunity, and his tenderness toward so great a friend.

30. I will not leave thee — After the heartless attempt of Gehazi to thrust her away from the prophet’s presence, (verse 27,) she has no confidence in his ministry, even though he carry the staff of Elisha. Sacred vestments and a holy commission will not command the confidence of earnest souls, unless they be associated with a minister who himself gives evidence of a true and tender heart.

V. 31. Neither voice-Neither speech, nor sense, nor any sign of life, in the child. This disappointment might proceed from hence, that Elisha having changed his mind, and yielded to her importunity to go with her, did alter his course, and not join his fervent prayers with Gehazi’s action. Not awaked-Not revived.

Verse 31. There was neither voice nor hearing — No sign of life appeared, which Gehazi, probably through unbelief, expected would be the case. It is likely the power was withheld, which might have accompanied the laying on of the staff; because the prophet having changed his mind, and yielded to her request that he would go with her, did alter his course of proceeding, and not join his prayers with Gehazi’s action. Or, perhaps, God did not see fit that the child should come to life again by the touch of the staff, lest it might be thought that he had only lain in a swoon, which at length went off of itself. The child is not awaked — That is, not revived; death being oft and fitly compared to a sleep, because of the resurrection, which will in due time follow it, and here followed speedily, which makes the expression peculiarly proper in this place.

31. Neither voice, nor hearing — He uttered no cry, he paid no heed. That is, he gave no signs of life. Here again comes up the question, Why was Gehazi’s mission with the staff a failure? First of all, we maintain that it is far from certain or evident that Elisha expected his staff and his servant would be effectual in raising the dead. On the contrary, it is very possible that he meant Gehazi’s mission should be a failure, in order to show that the miracle could not be wrought by any supposed magic of the staff, or by any mere human agency whatever. But on the other supposition, certainly admissible, and even probable, that the prophet expected his staff to resuscitate the child, the failure is thus well explained by Kitto: “Elisha did not at first mean to go himself to Shunem, and for that reason sent his staff to supply the lack of his own presence. But after he had sent away the servant, his observation of the uneasiness of the mother, whom he had expected to have gone home satisfied, and her avowed determination not to leave him, induced him to alter his purpose, and with the kindness natural to him, to forego his own engagements at Carmel, and to accompany her to her forlorn home. It was probably in consequence of this change of plan that no response was made to the first claim of faith by means of the staff. That appeal was in fact superseded the moment he resolved to go in person, the Lord thus reserving for the personal intercession of his prophet the honour of this marvellous deed.” But Gehazi’s supposed unfitness to work the miracle, and the woman’s lack of faith in him, are facts not to be overlooked. They may be a sufficient reason for the failure of Gehazi’s mission. For in the realm of the miraculous Divine Power works not blindly nor arbitrarily, but according to sacred laws. To affirm that there must be a sympathetic union or spontaneous affiliation between the human agencies employed and those deeply concerned in a given miracle, is only to say what is abundantly suggested in the Scriptures. Nor is this to degrade a class of miracles to the low plane of animal magnetism, or explain them away on naturalistic principles; yet it need not be denied that the psychological basis of animal magnetism was a medium through which many miracles were performed, and without which some miracles could not have been wrought. When the disciples, after their failure to heal a lunatic child, asked Jesus why they could not work the miracle, he replied, “Because of your unbelief,” Matthew 17:20. Compare Matthew 13:58; Mark 6:56; 9:23.

Verse 32. Behold, the child was dead] The prophet then saw that the body and spirit of the child were separated.

32. The child was dead — This statement, as well as that of verse 20, clearly forbids the supposition that the child had merely fainted, or fallen into a trance. He was really, not merely apparently, dead.

V. 33. Shut the door-Upon himself and the dead child, that he might pray to God without distraction, and might more freely use those means which he thought fit.

Verse 33. Prayed unto the Lord.] He had no power of his own by which he could restore the child.

Verses 33, 34. He shut the door upon them twain — Upon himself and the dead child, that he might pray to God without interruption, and might more freely use those means which he thought fit. And put his mouth, &c. — One part upon another successively; for the disproportion of the bodies would not permit it to be done together. The flesh of the child grew warm — Not by any external heat, which could not be transmitted to the child’s body by such slight touches of the prophet’s body; but from a principle of life, which was already infused into the child, and by degrees enlivened all the parts of his body.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

V. 34. And put-One part upon another successively; for the disproportion of the bodies would not permit it to be done together. Grew warm-Not by any external heat, which could not be transmitted to the child’s body by such slight touches of the prophet’s body; but from a principle of life, which was already infused into the child, and by degrees enlivened all the parts of his body.

Verse 34. Lay upon the child] Endeavoured to convey a portion of his own natural warmth to the body of the child; and probably endeavoured, by blowing into the child’s mouth, to inflate the lungs, and restore respiration. He uses every natural means in his power to restore life, while praying to the Author of it to exert a miraculous influence. Natural means are in our power; those that are supernatural belong to God. We should always do our own work, and beg of God to do his.

Verses 33, 34. He shut the door upon them twain — Upon himself and the dead child, that he might pray to God without interruption, and might more freely use those means which he thought fit. And put his mouth, &c. — One part upon another successively; for the disproportion of the bodies would not permit it to be done together. The flesh of the child grew warm — Not by any external heat, which could not be transmitted to the child’s body by such slight touches of the prophet’s body; but from a principle of life, which was already infused into the child, and by degrees enlivened all the parts of his body.

34. Lay upon the child — He knew what Elijah had done in a similar case, (1 Kings 17:21,) and followed his example; but doubtless both Elijah and Elisha used these natural measures in accordance with some Divine revelation which was given them. His mouth upon his mouth — This was designed to convey his own animal warmth to the dead child. He would thus use the natural means which God might make instrumental in working that which lay altogether beyond the power of Elisha. This placing of his mouth, eyes, and hands upon those of the child, bore the same relation to this miracle which the spittle and the washing in Siloam did to the miracle by which Jesus gave sight to the man blind from his birth. John 9:1-7. Divine Power could have raised this child to life in answer to Elisha’s prayer without any other action on the part of the prophet, but Divine Wisdom decreed otherwise. Christ opened one blind man’s eyes by a single command; but in other cases he adopted peculiar measures to work substantially the same miracle. We cannot tell why, but we accept the facts, and argue from them the depth of the riches both of the wisdom and knowledge of God. Romans 11:33. We do not presume to deny that our God might have adopted a different plan of redemption from the one we have, but we may well question the possibility of a wiser one; and though we cannot fathom all its mystery, we accept with joy the fact of “God manifest in the flesh;” and in the blessed incarnation of our Lord, to use the analogy of this miracle of Elisha, we see with wonder how the Godman stretches himself upon our cold, lifeless humanity, that was dead in trespasses and sins, and even contracts himself to vile narrow span of our infancy, childhood, manhood; his blessed mouth and eyes and hands come into contact with our own. He breathes upon us the Holy Ghost, and we are quickened and warmed into a new and eternal life. We are thus raised from spiritual death, and our ears hear, and our eyes see, and our hands handle, the Word of life. 1 John 1:1. The flesh of the child waxed warm — Thus the miracle was wrought, not instantaneously, but by slow degrees.

V. 35. He walked-He changeth his postures for his own necessary refreshment, and walked to and fro, exercising his mind in prayer to God. And went-Repeating his former actions, to teach us not to be discouraged in our prayers, if we be not speedily answered. Opened his eyes-So the work begun in the former verse is here perfected. Although miracles were for the most part done in an instant, yet sometimes they were done by degrees.

Verse 35. The child sneezed seven times] That is, it sneezed abundantly. When the nervous influence began to act on the muscular system, before the circulation could be in every part restored, particular muscles, if not the whole body, would be thrown into strong contractions and shiverings, and sternutation or sneezing would be a natural consequence; particularly as obstructions must have taken place in the head and its vessels, because of the disorder of which the child died. Most people, as well as philosophers and physicians, have remarked how beneficial sneezings are to the removal of obstructions in the head. Sternutamenta, says Pliny, Hist. Nat., lib. xxviii., cap. 6, gravedinem capitis emendant; “Sneezing relieves disorders of the head.”

Verse 35. Then he returned and walked in the house — Exercising his mind in prayer to God. And went up, &c. — Repeating his former actions, to teach us not to be discouraged in our prayers, if we be not speedily answered. And the child sneezed seven times — Whereby his head was cleared, in which his pain had chiefly lain; and the child opened his eyes — So the work begun in the former verse is here perfected. Although miracles were for the most part done in an instant, yet sometimes they were done by degrees. See here 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, namely, that death is a way whence there is no returning, shall rather be dispensed with, than this believing Shunammite shall be disappointed!

35. Returned, and walked in the house — That is, he left the child, and went down stairs, and paced to and fro in a larger room than his own little chamber. His own animal heat might have become much reduced by absorption into the cold body of the child, and his walking to and fro was probably, as Bahr suggests, an involuntary result of the great emotion with which he looked and waited for the fulfilment of his prayer. Went up — Upstairs again into his own room. He went up and repeated his former efforts again. Sneezed seven times — “When the nervous influence began to act on the muscular system, before the circulation could be in every part restored, particular muscles, if not the whole body, would be thrown into strong contractions and shiverings, and sneezing would be a natural consequence; particularly as obstructions must have taken place in the head and its vessels, because of the disorder of which the child died.” — Clarke. As might be expected, there have not been wanting rationalistic interpreters, who have explained this miracle as a case of suspended animation, or fit of apoplexy, and Elisha’s efforts as the manipulations of animal magnetism, by which sensation was restored. Of course, such expositors ignore or deny the plain statement that the child was dead, and so do not explain, but contradict and torture the word of Scripture.

V. 36. Unto him-To the door.

Verses 36, 37. When she was come in unto him — Hebrew, come to him, namely, to the door of his chamber, where probably he met her with the joyful message. Then she went in — Into his chamber: and after she had thrown herself at his feet, full of humility and gratitude, and reverencing him as an angel of God, she went to the bed, took up her son, and went out — Publishing, no doubt, this wonderful work of God to all her family; who made it known abroad.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

Verse 37. She went in and fell at his feet] Few can enter into the feelings of this noble woman. What suspense must she have felt during the time that the prophet was employed in the slow process referred to above! for slow in its own nature it must have been, and exceedingly exhausting to the prophet himself.

Verses 36, 37. When she was come in unto him — Hebrew, come to him, namely, to the door of his chamber, where probably he met her with the joyful message. Then she went in — Into his chamber: and after she had thrown herself at his feet, full of humility and gratitude, and reverencing him as an angel of God, she went to the bed, took up her son, and went out — Publishing, no doubt, this wonderful work of God to all her family; who made it known abroad.

ELISHA AND THE SHUNAMMITE WOMAN, 8-37.

8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality.

Verse 38. Came again to Gilgal] He had been there before with his master, a short time prior to his translation.

Set on the great pot and seethe pottage for the sons of the prophets.] It was in a time of dearth, and all might now stand in need of refreshment; and it appears that the prophet was led to put forth the power he had from God to make a plentiful provision for those who were present. The father of the celebrated Dr. Young, author of the Night Thoughts, preaching a charity sermon for the benefit of the sons of the clergy, took the above words for his text; nor could they be said to be inappropriate.

Verse 38. There was a dearth in the land — The same that we read of chap. 3:1. It continued seven years, just as long again as that in the time of Elijah. For if a wicked nation will not be reformed by a lesser judgment, they must expect to be visited with a greater. The sons of the prophets were sitting before him — To hear his wisdom, and be instructed in the law, that they might teach others. He said unto his servant, Seethe the pottage, &c. — By this it appears that they lived together in society, and, after their lectures, were wont to eat together with their master; who now ordered his servant to prepare some food for them, which was very plain and common, such as the gardens and the fields would produce.

Ver. 38. Came to Gilgal, a hundred miles from mount Carmel; for he was, like Paul, in labours more abundant. He often visited the sacred schools. Elementary knowledge is essential to all ministers who have to feed the flock, and face an infidel age.

THE POISONOUS POTTAGE HEALED, 38-41.

This miracle of the healing of the poisonous pottage is a counterpart of that of the healing of the waters of Jericho. 2 Kings 2:19-22. There the power of Elisha’s God works on the water; here, on the food of the prophets. The chief value of both miracles lies in the rich typical lessons they suggest concerning the coming in of Divine grace and power into the domain of man’s most common life and wants, to leaven and heal with gracious influences all the disturbances and bitternesses of earthly experience.

38. Came… Gilgal — Where was a school of the prophets. See note on 2 Kings 2:1. A dearth in the land — The seven years’ famine which Elisha had foretold. 2 Kings 8:1. This is mentioned to show the necessity of their sending out into the fields to gather herbs for food. Sitting before him — As disciples were wont to gather round their master to listen to the instructions which fell from his lips. Set on the great pot — That is, put it over the fire. The great pot is mentioned as a well known, commonly used article among them. Seethe pottage — Boil vegetables.

Verse 39. Wild gourds] This is generally thought to be the coloquintida, the fruit of a plant of the same name, about the size of a large orange. It is brought hither from the Levant, and is often known by the name of the bitter apple; both the seeds and pulp are intensely bitter, and violently purgative. It ranks among vegetable poisons, as all intense bitters do; but, judiciously employed, it is of considerable use in medicine.

Verses 39-41. And found a wild vine — This is generally supposed to have been the coloquintida plant, which has a leaf something like that of the vine, but is so very bitter, that some have called it “the gall of the whole earth:” it purges vehemently, and is a sort of poison if not qualified and taken in a moderate quantity. For they knew them not — Neither he that gathered them, nor they that shred them, knew what they were, but took them to be the leaves of a wild vine. They cried out, O thou man of God, there is death in the pot — That is, some deadly thing. This they concluded from its being so bitter and distasteful. He said, Bring meal and cast it into the pot — Together with the pottage, which they had taken out of it. And there was no harm in the pot — Which alteration was not from any virtue in the meal, but from the power of God.

Ver. 39. Found a wild vine, and gathered wild gourds. Do men gather gourds of vines? The paucity and variations in ancient names embarrass the most enlightened criticisms and translations. Jerome reads, colocyntidas agri, not unlike the wild vine, a bitter plant, of an aperient quality. Others read, fungos agrestes, a species of noxious mushrooms. The removal of the deleterious qualities was miraculous.

39. Herbs — tra, oroth. “This noun is derived from rwa, in the signification to shine, glitter, so far as verbs of shining are also applied metaphorically to blossoming, sprouting, ripening.” — Furst. Whether the word means some particular vegetable, or stands for herbs in general, is not settled. Perhaps oroth were a sort of vegetable for which wild gourds might be easily mistaken. Wild gourds — One species of that extensive family of cucumber-like vegetables, abundant in the East, some of which are edible and some bitter and poisonous. Of one of these species Kitto says: “In the desert part of Syria, Egypt, and Arabia, and on the banks of the rivers Tigris and Euphrates, its tendrils run over vast tracts of ground, offering a prodigious number of gourds, which are crushed under foot by camels, horses, and men. In winter we have seen the extent of many miles covered with the connecting tendrils and dry gourds of the preceding season, the latter exhibiting precisely the same appearance as in our shops; and when crushed, with a crackling noise, beneath the feet, discharging, in the form of a light powder, the valuable drug which they contain.” Shred them — Sliced them; cut them up into small shreds or slices.

V. 40. Death-That is, some deadly thing.

Verse 40. There is death in the pot.] As if they had said, “We have here a deadly mixture; if we eat of it, we shall all die.”

Verses 39-41. And found a wild vine — This is generally supposed to have been the coloquintida plant, which has a leaf something like that of the vine, but is so very bitter, that some have called it “the gall of the whole earth:” it purges vehemently, and is a sort of poison if not qualified and taken in a moderate quantity. For they knew them not — Neither he that gathered them, nor they that shred them, knew what they were, but took them to be the leaves of a wild vine. They cried out, O thou man of God, there is death in the pot — That is, some deadly thing. This they concluded from its being so bitter and distasteful. He said, Bring meal and cast it into the pot — Together with the pottage, which they had taken out of it. And there was no harm in the pot — Which alteration was not from any virtue in the meal, but from the power of God.

40. Death in the pot — That is, some deadly poison. We need not suppose that there was any thing really poisonous in the pot, but the extreme bitterness of the wild gourds, which had been mistaken for oroth, caused their alarm, and they at once supposed that the pottage was really poisoned.

V. 41. Into the pot-Together with the pottage which they had taken out of it.

Verse 41. Bring meal.] Though this might, in some measure, correct the strong acrid and purgative quality; yet it was only a miracle which could make a lapful of this fruit shred into pottage salutary.

Verses 39-41. And found a wild vine — This is generally supposed to have been the coloquintida plant, which has a leaf something like that of the vine, but is so very bitter, that some have called it “the gall of the whole earth:” it purges vehemently, and is a sort of poison if not qualified and taken in a moderate quantity. For they knew them not — Neither he that gathered them, nor they that shred them, knew what they were, but took them to be the leaves of a wild vine. They cried out, O thou man of God, there is death in the pot — That is, some deadly thing. This they concluded from its being so bitter and distasteful. He said, Bring meal and cast it into the pot — Together with the pottage, which they had taken out of it. And there was no harm in the pot — Which alteration was not from any virtue in the meal, but from the power of God.

41. Then bring meal — What was there in the meal to counteract the bad properties of the gourds? Nothing, necessarily. The meal, like the salt cast into the foul waters of Jericho, (2 Kings 2:21,) and the tree at Marah, (Exodus 15:25,) was merely the suggestive symbol of the Divine powers of nourishment and healing which subsisted in Elisha’s God. It bore a similar relation to this miracle that Elisha’s stretching himself upon the body of the dead child did to the Divine power that raised the child to life. It was the earthly medium through which the Spirit worked. No harm in the pot — All the bad properties of the pottage were miraculously taken away. So, say some of the older divines, the healthsome meal of sound Christian doctrine, entering into the mind and heart of the Church, shall counteract and take away the poison of ill-born heresy.

V. 42. First fruits-Which were the priests due, Numbers 18:12, but these, and probably the rest of the priests dues, were usually brought by the pious Israelites, according to their ability and opportunity, to the Lord’s prophets, because they were not permitted to carry them to Jerusalem.

Verse 42. Bread of the first-fruits] This was an offering to the prophet, as the first-fruits themselves were an offering to God.

Corn in the husk] Probably parched corn or corn to be parched, a very frequent food in the East; full ears, before they are ripe, parched on the fire.

Verse 42. A man — brought — bread of the first fruits, &c. — This was a seasonable present, it being a time of dearth, when bread was very scarce. The first-fruits were due to the priests, but these, and probably the rest of the priests’ dues, were usually brought by the pious Israelites, according to their ability and opportunity, to the Lord’s prophets, because they were not permitted to carry them to Jerusalem. Twenty loaves of barley — Of what weight is not said, but it is likely they were but small, being intended only for the prophet’s own eating. And full ears of corn in the husk thereof — Which, being parched, they were wont to eat, Ruth 2:15. But Dr. Hammond thinks these words should be rendered, They brought ears of corn in a satchel, or scrip. Give unto the people that they may eat — That is, to the sons of the prophets, with whom he then was, when this present was brought to him.

THE MIRACULOUS FEEDING OF A HUNDRED MEN, 42-44.

From the miracle of the healing of the bitter pottage it is appropriate to pass immediately to one by which a few barley loaves and ears of corn are made to supply the wants of many. As the one suggests the power of Divine truth to counteract the evils of heresy, the other may represent that not only must heresy in the Church be offset with truth, but, to keep out heresy, the Church must be abundantly fed with the true bread from heaven, which giveth life unto the world. This miracle makes us think of that of Christ in feeding the thousands that gathered round him; but in this case Elisha’s agency, unlike Christ’s, is noticeably in the background.

42. There came a man — Probably while Elisha still abode at Gilgal, and very soon after the last-mentioned miracle. This man was one of the pious in Israel who did not acknowledge the priests of the calf-worship at Beth-el and Dan. Baal-shalisha — This was either identical with “the land of Shalisha,” mentioned in 1 Samuel 9:4, or else a city of that district. According to Eusebius and Jerome, it lay some fifteen miles north of Lydda, or Diospolis, the modern Ludd, and hence somewhere near, if not at, the site of the present ruins Khurbet Hatta, and therefore about twenty miles west of Gilgal. Near this spot three watercourses unite in the large Wady Kurawa, and hence Thenius conjectures the origin of the name Shalisha, land of three. It was also, perhaps, a seat of the Baal-worship instituted by Jezebel. Brought the man of God bread of the firstfruits — The law ordained that the firstfruits should be given to the priests, (Numbers 18:13; Deuteronomy 18:4;) why, then, are these now brought to Elisha? Doubtless because the legal priesthood had been abolished in the northern kingdom, (see 2 Chronicles 11:14,) and the Lord had raised up the prophetical office to such a religious power and importance as virtually to take its place. Full ears of corn in the husk thereof — Rather, Garden fruits in his sack. That is, says Gesenius, “the produce of gardens, as earlier and more valued than those of the fields; just as with us the finer species of fruits and herbs are cultivated in gardens, and are superior to those growing in the fields. We may perhaps understand grits, or groats, made from the new and earliest grain, in preparing which, as an offering to God, the best and earliest ears were selected from garden wheat or other grain.”

Verse 43. Thus saith the Lord, They shall eat, and shall leave thereof.] It was God, not the prophet, who fed one hundred men with these twenty loaves, &c. This is something like our Lord’s feeding the multitude miraculously. Indeed, there are many things in this chapter similar to facts in our Lord’s history: and this prophet might be more aptly considered a type of our Lord, than most of the other persons in the Scriptures who have been thus honoured.

II KINGS

Verse 43. What! should I set this before a hundred men? — Just as the apostles said to the Lord Jesus, when he intended to feed a far greater number with less food. He said again, Give unto the people, &c. — Do as I order you, and make no objections. For thus saith the Lord, They shall eat, and shall leave thereof — As the multitude left of the loaves and fishes which Christ caused to be set before them. The similitude between several of the miracles of Elijah and Elisha, and those of the Lord Jesus, is very striking, and may be considered as a proof that they all acted by the power of one and the same Spirit. The miracles of the Son of God, however, were both far more in number, and far greater, than those which were performed by these his servants.

43. His servitor — His minister; attendant. Probably Gehazi. This before a hundred men — Do you expect me to feed a hundred with these few loaves, which are barely sufficient for us? Compare Luke 9:13; John 6:9. Here was not only an expression of surprise, but it was prompted by a Judas-like feeling of covetousness on the part of Gehazi, who would keep all for himself. They shall eat, and shall leave — This word of the Lord shows that the miracle was not wrought by the prophet, but by a Divine power far beyond him and above him. But by this miracle God honoured him, and strengthened the faith of the people. Here, says Wordsworth, “is a specimen of the work of Christ in apostolic Churches, receiving the alms of the faithful at God’s altar, and seeking for true riches by bestowing those offerings, blessed by God with increase, to the benefit of his people.”

THE MIRACULOUS FEEDING OF A HUNDRED MEN, 42-44.

From the miracle of the healing of the bitter pottage it is appropriate to pass immediately to one by which a few barley loaves and ears of corn are made to supply the wants of many. As the one suggests the power of Divine truth to counteract the evils of heresy, the other may represent that not only must heresy in the Church be offset with truth, but, to keep out heresy, the Church must be abundantly fed with the true bread from heaven, which giveth life unto the world. This miracle makes us think of that of Christ in feeding the thousands that gathered round him; but in this case Elisha’s agency, unlike Christ’s, is noticeably in the background.

42. There came a man — Probably while Elisha still abode at Gilgal, and very soon after the last-mentioned miracle. This man was one of the pious in Israel who did not acknowledge the priests of the calf-worship at Beth-el and Dan. Baal-shalisha — This was either identical with “the land of Shalisha,” mentioned in 1 Samuel 9:4, or else a city of that district. According to Eusebius and Jerome, it lay some fifteen miles north of Lydda, or Diospolis, the modern Ludd, and hence somewhere near, if not at, the site of the present ruins Khurbet Hatta, and therefore about twenty miles west of Gilgal. Near this spot three watercourses unite in the large Wady Kurawa, and hence Thenius conjectures the origin of the name Shalisha, land of three. It was also, perhaps, a seat of the Baal-worship instituted by Jezebel. Brought the man of God bread of the firstfruits — The law ordained that the firstfruits should be given to the priests, (Numbers 18:13; Deuteronomy 18:4;) why, then, are these now brought to Elisha? Doubtless because the legal priesthood had been abolished in the northern kingdom, (see 2 Chronicles 11:14,) and the Lord had raised up the prophetical office to such a religious power and importance as virtually to take its place. Full ears of corn in the husk thereof — Rather, Garden fruits in his sack. That is, says Gesenius, “the produce of gardens, as earlier and more valued than those of the fields; just as with us the finer species of fruits and herbs are cultivated in gardens, and are superior to those growing in the fields. We may perhaps understand grits, or groats, made from the new and earliest grain, in preparing which, as an offering to God, the best and earliest ears were selected from garden wheat or other grain.”