20 And it came to pass in the morning, when the meat-offering 'was offered, that, behold, there came water by the way of Edom; and the country was filled with water. 21 And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border. 22 And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood: 23 And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil. 24 And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their country. 25 And they beat down "the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only "in Kir-haraseth 26 And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could not. 27 Then he took his eldest son, that should have reigned in his stead, and offered him for a burntoffering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to their own land. CHAPTER IV. 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 should have told us what honours and what dignities were conferred on Elisha for this: that he should immediately have been preferred at court, and made prime minister of state; that Jehoshaphat should have taken him home with him, and advanced him in his kingdom. No, the wise man delivered the army, but no man remembered the wise man, Ec. 9. 15. Or, if he had preferment offered him, he declined it; he preferred the honour of doing good in the schools of the prophets before that of being great in the courts of princes. God magnified him, and that sufficed him; magnified him indeed, for we have him here employed in working no less than five miracles. I. He multiplied the poor widow's oil, v. 1-7. II. He obtained for the good Shunamite the blessing of a son in her old age, v. 8-17. 111. He raised that child to life, when it was dead, v. 18-37. IV. He healed the deadly pottage, v. 38-41, V. He fed a hundred men with twenty small loaves, v. 42-44. cried a certain woman of the wives left "they the stones thereof; howbeit, the slingers NOW there crer the prophets unto Elisha, say went about it, and smote it. Ex. 29. 39, 40. · were cried together. † gird himself with a girdle. stroyed. §or, emote in it, even smiting. u Is. 37. 26. Gen. 26. 15. de 4. God, by him, gave them assurance that the issue of the present distress would be comfortable and glorious. (1.) They should speedily be supplied with water, v. 16, 17. To try their faith and obedience, he bids them make the valley full of ditches to receive the water. They that expect God's blessings, must prepare room for them, dig the pools for the rain to fill, as they did in the valley of Baca, and so made even that a well, Ps. 84. 6. To raise their wonder, he tells them they should have water enough, and yet there should be neither wind nor rain. Elijah, by prayer, obtained water out of the clouds, but Elisha fetches it nobody knows whence. The spring of these waters shall be as secret as the head of the Nile. God is not tied to second causes. Ordinarily, it is by a plentiful rain, that God confirms his inheritance, (Ps. 68. 9,) but here it is done without rain, at least, without rain in that place. Some of the fountains of the great deep, it is likely, were broken up on this occasion; and, to increase the miracle, that valley only (as it should seem) was filled with water, and no other place had any share of it. (2.) That supply should be an earnest of victory, v. 18," This is but a light thing in the sight of the Lord; you shall not only be saved from perishing, but shall return in triumph." As God gives freely to the unworthy, so he gives richly, like himself, more than we are able to ask or think. His grants outdo our requests and expectations. They that sincerely seek for the dew of God's grace, shall have it, and by it be made more than conquerors. It is promised that they should be masters of the rebellious country, and they are permitted to lay it waste and ruin it, v. 19. The law forbade them to fell fruit trees to be employed in their sieges, (Deut. 20. 19,) but not when it was intended, in justice, for the starving of a country that had forfeited its fruits by denying tribute to whom tribute is due. V. 20-27. We have here the divine gift of both those things which God had promised by Elisha; water and victory; and the former not only a pledge of the latter, but a means of it. God, who created, and commands, all the waters both above and beneath the firmament, sent them an abundance of water on a sudden, which did them double service. I. It relieved their armies, which were ready to perish, v. 20. And, which was very observable, this relief came just at the time of the offering of the morning sacrifice upon the altar at Jerusalem, a certain time, and universally known; that time Elisha chose for his hour of prayer, (it is likely looking toward the temple, for so they were to do in their prayers, when they were going out to battle, and encamped at a distance, 1 Kings 8. 44,) in token of his communion with the temple service, and his expectation of success, by virtue of the great Sacrifice. We now cannot pitch upon any hour more acceptable than another, because our High Priest is always appearing for us, to present and plead his sacrifice. That time God chose for the hour of mercy, to put an honour upon the daily sacrifice which had been despised. God answered Daniel's prayer just at the time of the evening sacrifice, (Dan. 9. 21,) for he will glorify his own institutions. II. It deceived their enemies, who were ready to triumph, into their destruction. Notice is brought to the Moabites of the advances of the confederate army; to oppose which, all that were able to put on armour, were raised, and posted upon the frontiers, where they are ready to give them a warm reception, (v. 21,) promising themselves, that it would be easy dealing with an army fatigued by so long a march through the wilderness of Edom. But see here, 1. How easily they were drawn into their own delusions; observe the steps of their self-deceit. (1.) They saw the water in the valley where the army of Israel encamped, and conceited it was blood, (v. 22,) because they knew it was a dry valley, and (there having been no rain) could not imagine it should be until he left the stones thereof in Kir haraseth. to Is. 16.7, 11. Mic. 6. 7. y Am. 2. 1. Is. 37. 37. a 1 Kings 20. 35. water. The sun shone upon it, and, probably, the sky was red and lowering, a presage of foul weather that day, (Matt. 16. 3,) and so it proved to them. But this making the water look red, their own fancies, which made them willing to believe what made for them, suggested, This is blood; God permitting them thus to impose upon themselves. (2.) If their camp was thus full of blood, they conclude, "Certainly the kings have fallen out, (as confederates of different interests are apt to do,) and they have slain one another, (v. 23,) for what else should slay them?" And, (3.) "If the armies have slain one another, we have nothing to do but to divide the prey. Now therefore, Moab, to the spoil." These were the gradual suggestions of some sanguine spirits among them, that thought themselves wiser and happier in their conjectures than their neighbours; and the rest, being desirous it should be so, were forward to believe it was so. Quod volumus facile credimus-What we wish, we readily believe. Thus they that are to be destroyed, are first deceived, (Rev. 20. 8;) and none are so effectually deceived as those that deceive themselves. 2. How fatally they thereby ran upon their own destruction. They rushed carelessly into the camp of Israel, to plunder it, but were undeceived, when it was too late. The Israelites, animated by the assurances Elisha had given them of victory, fell upon them with the utmost fury, routed them, and pursued them into their own country, (v. 24,) which they laid waste; (v. 25,) destroyed the cities, marred the ground, stopped up the wells, felled the timber, and left only the royal city standing; in the walls of which they made great breaches with their battering engines. This they got by rebelling against Israel. Who ever hardened his heart against God, and prospered? In the close of the chapter, we are told what the king of Moab did, when he found himself reduced to the last extremity by the besiegers, and that his capital city was likely to fall into their hands. (1.) He attempted that which was bold and brave. He got together 700 choice men, and with them sallied out upon the intrenchments of the king of Edom, who, being but a mercenary in this expedition, would not, he hoped, make any great resistance if he were vigorously attacked, and so he might make his escape that way. But it would not do; even the king of Edom proved too hard for him, and obliged him to retire, v. 26. (2.) This failing, he did that which was brutish and barbarous; he took his own son, his eldest son, that was to succeed him, than whom nothing could be more dear to himself, and his people, and offered him for a burnt-offering upon the wall, v. 27. He designed by this, [1] To obtain the favour of Chemosh his god, which, being a devil, delighted in blood and murder, and the destruction of mankind. The dearer any thing was to them, the more acceptable those idolaters thought it must needs be, if offered in sacrifice to their gods, and therefore burned their children in the fire to their honour. [2] To terrify the be siegers, and oblige them to retire. Therefore he did it upon the wall, in their sight, that they might see what desperate courses he resolved to take rather then surrender, and how dear he would sell his city and life. He intended hereby to render them odious, and to exasperate and enrage his own subjects against them. This effect it had there was great indignation against Israel for driving him to this extremity. Whereupon, they raised the siege, and returned. Tender and generous spirits would not do that, though just, which will drive any man distracted, or make him desperate. NOTES TO CHAPTER IV. V. 1-7. Elisha's miracles were for use, not for show: this here was so; an act of real charity: Christ's were so; not only great wonders, but great favours, to them for whom they were wrought. God magnifies his goodness with his power. ing, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen. 2 And Elisha said unto her, What shall I do for thee? tell me: what hast thou in the house? And she said, Thine handmaid hath not any thing in the house save a pot of oil. 3 Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; "borrow not a few. 4 And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt e 1 Kings 17. 12. d c. 3. 16. Rom. 4. 17. or, b Lev. 25. 39. Matt, 18, 25. всал!. pour out into all those vessels, and thou shalt set aside that which is full. 5 So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her, and she poured out. 6 And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel: and he said unto her, There is not a vessel more. And the oil stayed. 7 Then she came and told the man of God: and he said, Go, sell the oil, and pay thy 'debt, and live thou and thy children of the rest. 8 And it fell on a day, that Elisha passed to e Mark 6. 37-44. 8. 5-9. John 2. 7-9. Eph. 3. 20. tor, creditor. There was a day. 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, or some of the sons of the prophets, to intimate that it is after our careful and diligent endeavours, that we may expect the blessing of God to enrich us, both for this world and the other. What we have, will increase best in our own hand. 2. She did it accordingly. She did not tell the prophet he designed to make a fool of her, but, firmly believing the divine power and goodness, and in pure obedience to the prophet, she borrowed vessels large and many of her neighbours, and poured 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 see not the spring that supplies it, but believe it to be in Him in whom all our springs are. Job's metaphor is now verified in the letter; (Job 29. 6,) The rock poured me out rivers of oil. Perhaps this was in the tribe of Asher, part of whose blessing it was, that he should dip his foot in oil, Deut. 33. 24. 3. The oil continued flowing as long as she had any empty vessels to receive it; when every vessel was full, the oil stayed, (v. 6,) for it was not fit that this precious liquor should run over, and be as water spilt on the ground, which cannot be gathered up again. Note, We are never straitened in God, 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. 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 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 I. Elisha readily receives a poor widow's complaint. She was a prophet's widow; to whom therefore should she apply herself, 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 honour able in all, and not inconsistent with the most sacred professions. Now, by the complaint of this poor woman, (v. 1,) we are given to understand, 1. That her husband, being one of the sons of the prophets, was well known to Elisha. Ministers of eminent gifts and stations should make themselves familiar with those that are every way their inferiors, and know their charac-out her oil into them; one of her sons was employed to bring ter and state. 2. That he had the reputation of a godly man. Elisha knew him to be one that feared the Lord, else he had 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 apostacy; 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? They 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 impru-vessels to be filled from it? And shall we fear lest the golden dence, for the children of light are not always wise for this world. Perhaps this prophet was impoverished by persecution: when Jezebel ruled, prophets had much ado to live, and espe-it, Zech. 4. 12. cially if they had families. 5. That the creditors were very severe to her. Two sons she had to be the support of her widowed state, and their labour is reckoned assets in her hand; that must go therefore, and they must be bondmen for seven years, (Ex. 21. 2,) to work out this debt. Those that leave their families under a load of debt disproportionable to their estates, know not what trouble they entail. In this distress, the poor widow goes to Elisha, in dependence upon the promise, that the seed of the righteous shall not be forsaken. The generation of the upright may expect help from God's providence, and countenance from his prophets. II. He effectually relieves this poor widow's distress, and puts her in a way both to pay her debt, and to maintain herself and her family. He did not say, Be warmed, be filled; but gave her real help. He did not give her some small matter for her present provision, but set her up in the world to sell oil, and put a stock into her hand to begin with. This was done by miracle, but it is an indication to us what is the best method of charity, and the greatest kindness one can do to poor people, which is, if possible, to help them into a way of improving what little they have, by their own industry and ingenuity. 1. He directed her what to do; considered her case; What shall I do for thee? The sons of the prophets were poor, and it would signify little to make a collection for her among them: but the God of the holy prophets is able to supply all her need; and if she has a little committed to her management, her need must be supplied by his blessing and increasing that little. Elisha therefore inquires what she had to make money of, and finds she had nothing to sell but one pot of oil, v. 2. If she had had any plate or furniture, he would have bidden her part with it, to enable her to be just to her creditors. We cannot reckon that really, nor comfortably, our own, which is not so when all our debts are paid. If she had not had this pot of oil, the divine power could have supplied her; but having this, it will work upon this, and so teach us to make the best of what we have, The prophet, knowing her to have credit among her neighbours, bids her borrow of them empty vessels, (v. 3,) for, it seems, she had sold her own, toward the satisfying of her creditors. He directs her to shut the door upon her 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 4. The prophet directed her what to do with the oil she had, v. 7. She must not keep it for her own use, to make her face to shine. Those whom Providence has made poor, must be content with poor accommodations for themselves-that is knowing how to want; and must not think, when they get a little of that which is better than ordinary, to feed their own luxury; no; (1.) She must sell the oil to those that were rich, and could afford to bestow it on themselves. We may suppose, being produced by miracle, it was the best of its kind, (like the wine, John 2, 10,) so that she might have both a good price, and a quick market, for it. Probably, the merchants bought it to export, for oil was one of the commodities that Israel traded in, Ez. 27. 17. (2.) She must pay her debt with the money she received for her oil. Though her creditors were too rigorous with her, yet they must not therefore lose their debt. Her first care, now that she has wherewithal, 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. They that bear an honest mind, cannot with pleasure eat their daily bread, unless it be their own bread. (3.) The rest must not be laid up, but she and her children must live upon it, not upon the oil, but upon the money received from it, with which they must put themselves into a capacity of getting an honest livelihood. No doubt, she did as the man of God directed; and hence, [1.] Let those that are poor and in distress, be encouraged to trust God for supply in the way of duty: Verily, thou shall be fed, though not feasted. It is true, we cannot now expect miracles, yet we may expect mercies, if we wait on God, and seek to him. Let widows particularly, and prophets' widows in a special manner, depend upon him to preserve them and their fatherless children alive, for to them he will be a Husband, a Father. [2.] Let those whom God has blessed with plenty, use it for the glory of God, and under the direction of his word: let them do justly with it, as the 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. V. 8-17. 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 recompense for the kind entertainment which a good woman gave him, as the promise of a son was Shunem, where was a great woman: and she *constrained him to eat bread. And so it was, that, as oft as he passed by, he turned in thither to eat bread. 9 And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually. 10 Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither. 11 And it fell on a day that he came thither, and he turned into the chamber, and lay there. 12 And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him. 13 And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people. f Josh. 19. 8. ⚫ laid hold on him. g Matt. 5. 16. A Matt. 10.41, 42. Mark. 9. 41. Heb. 13. 2. 1 Pet. 4. 9. given to Abraham when he entertained angels. here, Observe 14 And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old. 15 And he said, Call her. And when he had called her, she stood in the door. 16 And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do 'not lie unto thine handmaid. 17 And the woman conceived," and bare a son at that season that Elisha had said unto her, according to the time of life. 18 And when the child was grown, it fell on a day that he went out to his father to the reapers. 19 And he said unto his father, My head, my head! And he said to a lad, Carry him to his mother. 20 And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died. 21 And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out. 7 Heb. 6. 10. Gen. 18. 10, 14. f set time. 1 ver. 28. 36. m Ps. 113. 9. Luke 1. piness to dwell among our own people, that love and respect us, and to whom we are in a capacity of doing good; and a greater happiness to be content to do so, to be easy, and to know when we are well off; why should those that live comfortably among their own people, covet to live delicately in kings' palaces? It would be well with many, if they did but know when they are well off. Some years after this, we find this Shunammite had occasion to be spoken for to the king, though now she needed it not, ch. 8. 3, 4. Those that dwell among their own people, must not think their mountain stands so strong as that it cannot be moved; they may be driven as this good woman was, to sojourn among strangers; our continuing city is above. 2. He did use his interest for her in the court of heaven, which was far better. Elisha consulted with his servant what kindness he should do for her, such a freedom did this great prophet admit even his servant to: Gehazi tells him she is childless, has a great estate, but no son to leave it to, and was 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 are the most welcome kindnesses, which are most suited to our necessities. He sent for her immediately; she very humbly and respectfully stood in the door, (v. 15,) according to her accustomed modesty, and then he assured her that within a year she should bring forth a son, v. 16. She had received this prophet in the name of a prophet, and now she had not a courtier's reward, in being spoken for to the king, but a prophet's reward, a signal mercy given by prophets, and in answer to prayer: the promise was a surprise to her, and she begs she may not be flattered by it; "Nay, my lord, thou art a man of God, and therefore, I hope, handmaid." The event, within the time limited, confirmed the truth of the promise; she bare a son at the season that Elisha spake of, v. 17. God built up her house, in reward of her kindness in building the prophet a chamber. We may well imagine what joy this brought to the family; Sing, O barren, thou that didst not bear. I. The kindness of the Shunammite woman to Elisha. Things are bad enough in Israel, yet not so bad, but that God's prophet finds friends, wherever he goes. Shunem was a city in the tribe of Issachar, that lay in the road between Samaria and Carmel, a road that Elisha often travelled, as we find ch. 2. 25, There lived a great woman, who kept a good house, and was very hospitable, her husband having a good estate, and his heart safely trusting in her, and in her discreet management, Prov. 31. 11. So famous a man as Elisha, could not pass or repass unobserved. Probably he had been accustomed to take some private obscure lodgings in the town; but this pious matron, having notice once of his being there, pressed him with great importunity, and, with much difficulty, constrained him to dine with her, v. 8. He was modest, and loath 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 afterward, whenever he came 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 will 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 will not do it without acquainting her husband, will neither lay out his money, nor invite strangers to his house, without his consent asked and obtained, v. 9, 10. She suggests to him, 1. That the stranger she would invite, was a holy man of God, who therefore would do good to their family, and God would recompense the kind-speakest seriously, and dost not jest with me, nor lie unto thine ness 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 seems highly pleased with these accommodations, for he turned in and lay there, (v. 11,) and, as it should seem, his man in the same chamber, for he was far from taking state. II. Elisha's gratitude for this kindness; being exceedingly pleased with the quietness of his apartment, and the friendliness of his entertainment, he began to consider with himself what recompense he should make her. They 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. V. 18-37. We may well suppose, after the birth of this son, that the prophet was doubly welcome to the good Shunammite: he had thought himself indebted to her, but from henceforth, as long as she lives, she will think herself in his debt, and that she can never do too much for him. We may also suppose that the child was very dear to the prophet, as the son of his prayers, and very dear to the parents, as the son of their old age. But here is, I. The sudden death of the child, though so much a darling; he is so far past the perils of infancy, that he is able to go to the field to his father, who, no doubt, is pleased with his engaging talk, and his joy of his son is greater than the joy of his harvest; but either the cold or the heat of the open field overcame the child, that was bred tenderly, and he complains to his 1. He offers to use his interest for her in the king's court, father that his head aches, v. 19. Whither should we go with v. 13, Thou hast been careful for us with all this care; thus does our complaints, but to our heavenly Father? Thither the Spirit he magnify the kindness he received, as those that are humble, of adoption brings believers with all their grievances, all their are accustomed to do, though, in the purse of one so rich, and desires, teaching them to cry, with groanings that cannot be utin the breast of one so free, it was as nothing; now what shall tered, "My head, my head; my heart, my heart." The father be done for thee? As the liberal devises liberal things, so the sends him to his mother's arms, his mother's lap, little suspectgrateful devises grateful things. "Wouldest thou be spoken for ing any danger in his indisposition, but hoping he will drop to the king, or the captain of the host, for an office for thine asleep in his mother's bosom, and awake well; but it proves husband, civil or military? Hast thou any complaint to make, fatal, he sleeps the sleep of death, (v. 20 ;) well in the morning, any petition to present, any suit at law depending, that needs and dead by noon; all the mother's care and tenderness cannot the countenance of the higher powers? Wherein can I serve keep him alive: a child of promise, a child of prayer, and thee?" It seems, Elisha had got such an interest by his late given in love, yet taken away. Little children lie open to the services, that though he chose not to prefer himself by it, yet arrests of sickness and death. But how admirably does the he was capable of preferring his friends; a good man can take prudent pious mother guard her lips, under this surprising afflic as much pleasure in serving others, as in raising himself. But tion! Not one peevish indecent word comes from her; she has she needs not any good offices of this kind to be done for her, a strong belief that the child will be raised to life again: like a I dwell (says she) among mine own people, that is, "We are genuine daughter of Abraham's faith, as well as loins, sha well off as we are, and do not aim at preferment." It is a hap-accounts that God is able to raise him from the dead, for thence VOL. I.-111 ( 881 ) 28 Then she said, Did I desire a son of my lord? did I not say, 'Do not deceive me? 22 And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. 23 And he said, Wherefore wilt thou go to him to-day? it is neither new moon" nor sabbath. And she said, It shall be "well. 24 Then she saddled an ass, and said to her servant, Drive, and go forward; 'slack not thy riding for me, except I bid thee. 29 Then he said to Gehazi, Gird 'up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute "him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child. 30 And the mother of the child said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And he arose, and followed her. 25 So she went, and came unto the man of God 31 And Gehazi passed on before them, and laid to mount Carmel. And it came to pass, when the staff upon the face of the child; but there was the man of God saw her afar off, that he said to neither voice nor hearing: wherefore he went Gehazi his servant, Behold, yonder is that Shu-again to meet him, and told him, saying, The child is not awaked." nammite: 26 Run now, I pray thee, to meet her; and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? And she answered, It is well. 27 And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul is $vexed within her and the LORD hath hid it from me, and hath not told me. n Num. 28. 11. peace. ↑ restrain not for me to ride. o c. 2. 25. Is. 35. 2. Lev. 10. 3. Job 1.21, 22. Ps. 39. 9. by his feet, Matt. 28. 9. Matt. 20. 31. bitter, 1 Sam 1. 10. she received him in a figure, Heb. 11. 19. She had heard of the raising of the widow's son of Sarepta, and that the spirit of Elijah rested on Elisha; and such confidence had she of God's goodness, that she was very ready to believe that he who so soon took away what he had given, would restore what he had now taken away; by this faith, women received their dead raised to life, Heb. 11. 35. In this faith, she makes no preparation for the burial of her dead child, but for its resurrection; for she lays him on the prophet's bed, (v. 21,) expecting that he would stand her friend; O woman, great is thy faith! He that wrought it, would not frustrate it. II. The sorrowful mother's application to the prophet, on this sad occasion; for it happened very opportunely that he was now at the college upon mount Carmel, not far off. 1. She begged leave of her husband to go to the prophet, yet not acquainting him with her errand, lest he should not have faith enough to let her go, v. 22. He objected, It is neither new moon nor sabbath, (v. 23;) which intimates that on those feasts of the Lord, she used to go to the assembly in which he presided, with other good people, to hear the word, and to join with him in prayers and praises; she did not think it enough to have his help sometimes in her own family, but, though a great woman, attended on public worship, for which this was none of the times appointed; "Wherefore," said the husband," why wilt thou go to-day? What is the matter?" "No harm," said she; "it shall be well, so you will say yourself, hereafter." See how this husband and wife vied with each other, in showing mutual regard; she was so dutiful to him, that she would not go till she had acquainted him with her journey, and he so kind to her, that he would not oppose it, though she did not think fit to acquaint him with her business. 2. She made all the haste she could to the prophet, (v. 24,) | and he, seeing her at a distance, sent his servant to inquire whether any thing was amiss, v, 25, 26. The questions were particular, Is it well with thee? Is it well with thy husband? Is it well with the child? Note, It well becomes the men of God, with tenderness and concern, to inquire about the welfare of their friends, and their families; the answer was general, It is well. Gehazi was not the man that she came to complain to, and therefore she puts him off with this; she said little, and little said is soon amended, (Ps. 39. 1, 2 ;) but what she did say, was very patient; "It is well with me, with my husband, with the child"-all well, and yet the child dead in the house. Note, When God calls away our dearest relations by death, it becomes us quietly to say, "It is well both with us and them;" it is well, for all is well that God does; all is well with them that are gone, if they are gone to heaven, and all well with us that stay behind, if by the affliction we are furthered in our way thither. 32 And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. 33 He went in therefore, and shut the door upon them twain, and prayed unto the LORD. 34 And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon the child, and the flesh of the child waxed warm. 35 Then he returned, and walked in the house 7 Gen. 18. 17. & ver. 16. tc. 9. 1. attention. to Mark 5. 39. John 11. 11. 20, 21. 2 Acts 20. 10. Luke 10. 4. Ex. 7, 19. Acta 19. 12. ver. 4. Matt. 6. 6. y 1 Kings 17. son, as Hannah, nor beg, as Rachel, Give me children, or else I die." Note, When any creature comfort is taken from us, it is well, if we can say, through grace, that we did not set our hearts inordinately upon it; for if we did, we have reason to fear, it was given in anger, and taken away in wrath. (2.) Concerning her entire dependence upon the prophet's word; Did I not say, Do not deceive me? Yes she did say so, (v. 16,) and this reflection upon it may be considered either, [1] As quarrelling with the prophet for deceiving her; she was ready to think herself mocked with the mercy, when it was so soon removed, and that it had been better she had never had this child, than to be deprived of him, when she began to have comfort in him. Note, The loss of a mercy should not make us undervalue the gift of it; or, [2.] As pleading with the prophet for the raising of the child to life again; I said, do not deceive me, and I know thou wilt not. Note, However the providence of God may disappoint us, we may be sure the promise of God never did, nor ever will, deceive us: hope in that will not make us ashamed. III. The raising of the child to life again; we may suppose that the woman gave Elisha a more express account of the child's death, and he gave her a more express promise of his resurrection, than is here related, where we are briefly told, 1. That Elisha sent Gehazi to go, in all haste, to the dead child, gave him his staff, and bade him lay that on the face of the child, v. 29. I know not what to make of this; Elisha knew that Elijah raised the dead child with a very close application, stretching himself upon the child, and praying again and again; and could he think to raise this child by so slight a ceremony as this, especially when nothing hindered him from coming himself? Shall such a power as this, be delegated, and to no better a man than Gehazi? Bishop Hall suggests that it was done out of human conceit, and not by divine instinct, and therefore it failed of the effect; God will not have such great favours made too cheap, nor shall they be too easily come by, lest they be undervalued. 2. The woman resolves not to go back without the prophet himself; (v. 30,) I will not leave thee. She had no great expectation from the staff, she will have the hand, and she was in the right of it; perhaps, it was intended hereby to teach us not to put that confidence in creatures that are servants, which the power of the Creator, their Master and ours, will alone bear the weight of. Gehazi returns re infecta-without success, without the tidings of any sign of life in the child; (v. 31,) The child is not awaked; intimating, to the comfort of the mother, that its death was but a sleep, and that he expected it would shortly be awaked. In the raising of dead souls to spiritual life, ministers can do no more by their own power than Gehazi here could; they lay the word, like the prophet's staff, before their faces, but there is neither voice nor hearing, till Christ, by his Spirit, comes himself; the letter alone kills, it is the Spirit that gives life; it is not prophesying upon dry bones, that will put life into them, breath must come from heaven, and breathe upon those slain. 3. The prophet, by earnest prayer, obtains from God the restoring of this dead child to life again; he found the child dead upon his own bed, (v. 32,) and shut the door upon them twain, v. 33. Even the dead child is spoken of as a person, one of the twain, for it was still in being, and not lost; he shut out all company, that he might not seem to glory in the power God had given him, or to use it for ostentation, and to be seen of men. Observe, (1.) How closely the prophet applied himself to this 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 finds it a harder task than he then thought, and 3. When she came to the prophet, she humbly reasoned with him concerning her present affliction; she threw herself at his feet, as one troubled and in grief, which she never showed till she came to him who, she believed, could help her, v. 27. When her passion would do her service, she knew how to discover it, as well as how to conceal it, when it would do her disservice. Gehazi knew his master would not be pleased to see her lie at his feet, and therefore would have raised her up; but Elisha waited to hear from her, since he might not know immediately from God, what was the cause of her trouble. God discovered things to his prophets, as he saw fit, not always as they desired; God did not show this to the prophet, because he might know it from the good woman herself. What she said, was very pathetic; she appeals to the prophet, (1.) Concerning her in-great operation; perhaps being sensible that he had tempted difference to this mercy which was now taken from her; "Did I desire a son of my lord? No, thou knowest I did not; it was thine own proposal, not mine; I did not fret for the want of a 42 And there came a man from Baal-shalisha,^ and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat. 43 And his servitor said, What, should I set this before an hundred men? He said, again, Give the people, that they may eat: for thus saith the LORD, "They shall eat, and shall leave thereof. 44 So he set it before them, and they did eat, 38 And Elisha came again to Gilgal, and there was a dearth in the land, and the sons of the pro-and left thereof, according to the word of the LORD. phets were sitting before him: and he said unto his servant, Set on the great pot, and seeth pottage for the sons of the prophets. CHAPTER V. 39 And one went out into the field to gather Two more of Elisha's miracles are recorded in this chapter. 1. The cleansing of herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not. 40 So they poured out for the men to eat: and it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot: and they could not eat thereof. 41 But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot. once hither, and once thither. a Heb. 11. 35. bc. 2. 1. c c. 8. 1. d c. 2. 3. e Luke 10. 39. Acts 22. 3. f Is. 5. 4. Matt. 15. 13. Heb. 12. 15. g Ex. 15. 25. c. 2. 21. John 9. 6. ↑ evil thing. h1 Sam. 9. 4, 7. therefore addresses himself to it with great solemnity. [1.] He prayed unto the Lord, (v. 33,) probably, as Elijah had done, Let this child's soul come into him again. Christ raised the dead to life, as one having authority, Damsel, arise; Young man, I say unto thee, Arise; Lazarus, come forth: for he was powerful and faithful as a Son, the Lord of life; but Elijah and Elisha did it by petition as servants. [2.] He lay upon the child, (v. 34,) as if he would communicate to him some of his vital heat or spirits; thus he expressed the earnestness of his desire, and gave a sign of that divine power which he depended upon for the accomplishment of this great work. He first put his mouth to the child's mouth, as if, in God's name, he would breathe into him the breath of life, then his eyes to the child's eyes, to open them again to the light of life, then his hands to the child's hands, to put strength into them. He then returned and walked in the house, as one full of care and concern, and wholly intent upon what he was about; then he went up stairs again, and, the second time, stretched himself upon the child, v. 35. Those that would be instrumental in conveying spiritual life to dead souls, must thus affect themselves with their case, and accommodate themselves to it, and labour fervently in prayer for them. (2.) How gradually the operation was performed; at the first application, the flesh of the child waxed warm, (v. 34,) which gave the prophet encouragement to continue instant in prayer; after a while, the child sneezed seven times, which was an indication, not only of life, but liveliness. Some have reported it as an ancient tradition, That when God breathed into Adam the breath of life, the first evidence of his being alive, was, sneezing, which gave rise to the usage of paying respect to those that sneeze. Some observe, here, that sneezing clears the head, and there lay the child's distemper. (3.) How joyfully the child was returned alive to his mother, (v. 36, 37,) and all parties concerned were not a little comforted, Acts 20. 12. See the power of God, who kills and makes alive again: see the power of prayer; as it has the key of the clouds, so it has the key of death: see the power of faith: that fixed law of nature, (that death is a way whence there is no.returning,) shall rather be dispensed with, than this believing Shunammite shall be disappointed. V. 38-44. We have here Elisha, in this 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 them that dwelt therein, the same that we read of, ch. 8. 1. It continued seven years, just as long again as that in Elijah's time; a famine of bread there was, but not of hearing the word of God, for Elisha had the sons of the prophets sitting before him, to hear his wisdom, who were taught, that they might teach others. Two instances we have here of the care he took about their meat. Christ twice fed those whom he preached to; Elisha was in the more care about it now, because of the dearth, that the sons of the prophets might not be ashamed in this evil time, but even, in the days of famine, might be satisfied, Ps. 37. 19. Naaman, a Syrian, a stranger, from his leprosy; and there, 1. The baduess of his case, v. 1. 2. The providence that brought him to Elisha, the intelligence given him by a captive maid, v. 2—4. A letter from the king of Syria to the king of Israel to introduce him, v. 5-7. And the invitation Elisha sent him, v. 8. 3. The method prescribed for his cure: his submission, after objecting to that method, and his cure thereby, v. 9-14. 4. The grateful acknowledgments he made to Elisha, hereupon, v. 15-19. II. The smiting of Gehazi, his own servant, with that leprosy. 1. Gehari's sins, which were, belying his master to Naaman, (y, 20-24,) and lying to his master when he examined him, v. 25. 2. His punishment for this sin; Naaman's leprosy was entailed on his family, v. 26, 27. And if Naaman'a cure was typical of the calling of the Gentiles, as our Saviour seems to make it, (Luke 4.27,) Gehazi's stroke may be looked upon as typical of the blinding and rejecting of the Jews, who envied God's grace to the Gentiles, as Gehazi envied Elisha's favour to Naamau. NOW Naaman, captain of the host of the king of Syria, was a great man with his master, and ho i1 Cor. 9. 11. Gal. 6. 6. or, in his scrip, or, garment. k Luke 9. 17. John 6. 11-13. 7 Matt. 14. 20. 15. 37. a Luke 4. 27. • before. t lifted up, or, accepted in countenance, or, gracious, ance 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, that was sent to gather herbs, (which it should seem, must serve instead of flesh for the pottage,) by mistake, brought in that which was noxious, or, at least, very nauseous, and shred it into the pottage, wild gourds they are called, v. 39. Some think it was coloquintida, a herb strongly cathartic, and, if not qualified, dangerous. The sons of the prophets, it seems, were better skilled in divinity than in natural philosophy, and read their bibles more than their herbals. If any of the fruits of the earth be hurtful, we must look upon it as an effect of the curse, (Thorns and thistles shall it bring forth unto thee,) for the original blessing made all good. 3. The guests complained to Elisha of the unwholesomeness of their food. Nature has given man the sense of tasting, not only that wholesome food may be pleasant, but that that which is unwholesome, may be discovered before it comes to the stomach; the mouth tries meat by tasting it, Job 12. 11. This pottage was soon found by the taste of it to be dangerous, so that they cried out, There is death in the pot, v. 40. The table often becomes a snare, and that which should be for our welfare, proves a trap, which is a good reason why we should not feed ourselves without fear; when we are receiving the supports and comforts of life, we must keep up an expectation of death, and a fear of sin. 4. Elisha immediately cured the bad taste, and prevented the bad consequences, of this unwholesome pottage; as before, he had healed the bitter waters with salt, so now, the bitter broth with meal, v. 41. It is probable that there was meal in it before, but that was put in by a common hand, only to thicken the pottage; this was the same thing, but cast in by Elisha's hand, and with intent to heal the pottage; by which it appears that the change was not owing to the meal, (that was the sign only, not the means,) but to the divine power. Now all was well, not only no death, but no harm, in the pot; we must acknowledge God's goodness in making our food wholesome and nourishing; I am the Lord that healeth thee. II. He made a little food to go a great way. 1. Elisha had a present brought him of 20 barley loaves and some ears of corn, (v. 42,) a present which, in those ages, would not be despicable at any time, but now in a special manner valuable, when there was a dearth in the land. It is said to be of the first-fruits, which was God's due out of their increase; and when the priests and Levites were all at Jerusalem, out of their reach, the religious people among them, with good reason, looked upon the prophets as God's receivers, and brought their first-fruits to them, which helped to maintain their schools. 2. Having freely received, he freely gave, ordering it all to be set before the sons of the prophets, reserving none for himself, none for hereafter, Let the morrow take thought for the things of itself, give it all to the people that they may eat. It well becomes the men of God to be generous and openhanded, and the fathers of the prophets to be liberal to the sons of the prophets. I. He made hurtful food to become safe and wholesome. 1. On the lecture-day, the sons of the prophets being all to 3. Though the loaves were little, it is likely, no more than attend, he ordered his servant to provide food for their bodies, what one man would ordinarily eat at a meal, yet with 20 of while he was breaking to them the bread of life for their souls; them he satisfied 100 men, v. 43, 44. His servant thought that whether there was any flesh-meat for them, does not appear; to set so little meat before so many men, was but to tantalize he orders only that pottage should be seethed for them of herbs, them, and shame his master for making so great an invitation v. 38. The sons of the prophets should be examples of temper- to such short commons; but he, in God's name, pronounced it a |
