Teks -- 2 Kings 4:1-44 (NET)

Elisha Helps a Widow and Her Sons

4:1 Now a wife of one of the prophets appealed to Elisha for help, saying, “Your servant, my husband is dead. You know that your servant was a loyal follower of the Lord. Now the creditor is coming to take away my two boys to be his servants.” 4:2 Elisha said to her, “What can I do for you? Tell me, what do you have in the house?” She answered, “Your servant has nothing in the house except a small jar of olive oil.” 4:3 He said, “Go and ask all your neighbors for empty containers. Get as many as you can. 4:4 Go and close the door behind you and your sons. Pour the olive oil into all the containers; set aside each one when you have filled it.” 4:5 So she left him and closed the door behind her and her sons. As they were bringing the containers to her, she was pouring the olive oil. 4:6 When the containers were full, she said to one of her sons, “Bring me another container.” But he answered her, “There are no more.” Then the olive oil stopped flowing. 4:7 She went and told the prophet. He said, “Go, sell the olive oil. Repay your creditor, and then you and your sons can live off the rest of the profit.”

Elisha Gives Life to a Boy

4:8 One day Elisha traveled to Shunem, where a prominent woman lived. She insisted that he stop for a meal. So whenever he was passing through, he would stop in there for a meal. 4:9 She said to her husband, “Look, I’m sure that the man who regularly passes through here is a very special prophet. 4:10 Let’s make a small private upper room and furnish it with a bed, table, chair, and lamp. When he visits us, he can stay there.” 4:11 One day Elisha came for a visit; he went into the upper room and rested. 4:12 He told his servant Gehazi, “Ask the Shunammite woman to come here.” So he did so and she came to him. 4:13 Elisha said to Gehazi, “Tell her, ‘Look, you have treated us with such great respect. What can I do for you? Can I put in a good word for you with the king or the commander of the army?’” She replied, “I’m quite secure.” 4:14 So he asked Gehazi, “What can I do for her?” Gehazi replied, “She has no son, and her husband is old.” 4:15 Elisha told him, “Ask her to come here.” So he did so and she came and stood in the doorway. 4:16 He said, “About this time next year you will be holding a son.” She said, “No, my master! O prophet, do not lie to your servant!” 4:17 The woman did conceive, and at the specified time the next year she gave birth to a son, just as Elisha had told her. 4:18 The boy grew and one day he went out to see his father who was with the harvest workers. 4:19 He said to his father, “My head! My head!” His father told a servant, “Carry him to his mother.” 4:20 So he picked him up and took him to his mother. He sat on her lap until noon and then died. 4:21 She went up and laid him down on the prophet’s bed. She shut the door behind her and left. 4:22 She called to her husband, “Send me one of the servants and one of the donkeys, so I can go see the prophet quickly and then return.” 4:23 He said, “Why do you want to go see him today? It is not the new moon or the Sabbath.” She said, “Everything’s fine.” 4:24 She saddled the donkey and told her servant, “Lead on. Do not stop unless I say so.” 4:25 So she went to visit the prophet at Mount Carmel. When he saw her at a distance, he said to his servant Gehazi, “Look, it’s the Shunammite woman. 4:26 Now, run to meet her and ask her, ‘Are you well? Are your husband and the boy well?’” She told Gehazi, “Everything’s fine.” 4:27 But when she reached the prophet on the mountain, she grabbed hold of his feet. Gehazi came near to push her away, but the prophet said, “Leave her alone, for she is very upset. upset. The Lord has kept the matter hidden from me; he didn’t tell me about it.” 4:28 She said, “Did I ask my master for a son? Didn’t I say, ‘Don’t mislead me?’” 4:29 Elisha told Gehazi, “Tuck your robes into your belt, take my staff, and go! Don’t stop to exchange greetings with anyone! Place my staff on the child’s face.” 4:30 The mother of the child said, “As certainly as the Lord lives and as you live, I will not leave you.” So Elisha got up and followed her back. 4:31 Now Gehazi went on ahead of them. He placed the staff on the child’s face, but there was no sound or response. When he came back to Elisha he told him, “The child did not wake up.” 4:32 When Elisha arrived at the house, there was the child lying dead on his bed. 4:33 He went in by himself and closed the door. Then he prayed to the Lord. 4:34 He got up on the bed and spread his body out over the boy; he put his mouth on the boy’s mouth, his eyes over the boy’s eyes, and the palms of his hands against the boy’s palms. He bent down over him, and the boy’s skin grew warm. 4:35 Elisha went back and walked around in the house. Then he got up on the bed again and bent down over him. The child sneezed seven times and opened his eyes. 4:36 Elisha called to Gehazi and said, “Get the Shunammite woman.” So he did so and she came to him. He said to her, “Take your son.” 4:37 She came in, fell at his feet, and bowed down. Then she picked up her son and left.

Elisha Makes a Meal Edible

4:38 Now Elisha went back to Gilgal, while there was famine in the land. Some of the prophets were visiting him and he told his servant, “Put the big pot on the fire and boil some stew for the prophets.” 4:39 Someone went out to the field to gather some herbs and found a wild vine. He picked some of its fruit, enough to fill up the fold of his robe. He came back, cut it up, and threw the slices into the stew pot, not knowing they were harmful. 4:40 The stew was poured out for the men to eat. When they ate some of the stew, they cried out, “Death is in the pot, O prophet!” They could not eat it. 4:41 He said, “Get some flour.” Then he threw it into the pot and said, “Now pour some out for the men so they may eat.” There was no longer anything harmful in the pot.

Elisha Miraculously Feeds a Hundred People

4:42 Now a man from Baal Shalisha brought some food for the prophet– twenty loaves of bread made from the firstfruits of the barley harvest, as well as fresh ears of grain. Elisha said, “Set it before the people so they may eat.” 4:43 But his attendant said, “How can I feed a hundred men with this?” He replied, “Set it before the people so they may eat, for this is what the Lord says, ‘They will eat and have some left over.’” 4:44 So he set it before them; they ate and had some left over, just as the Lord predicted.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 2Ki 4:1 - Prophets

Who, though they were wholly devoted to sacred employment, were not excluded from marriage, any more than the priests and Levites.

Wesley: 2Ki 4:1 - 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.

Wesley: 2Ki 4:1 - Bondmen

Either, to use them as his slaves, or to sell them to others, according to the law.

Wesley: 2Ki 4:2 - What shall I

How shall I relieve thee, who am myself poor?

Wesley: 2Ki 4:7 - Unto her son

To one of them: for she had two, 2Ki 4:1.

Wesley: 2Ki 4:7 - 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.

Wesley: 2Ki 4:8 - Great

For estate, or birth and quality.

Wesley: 2Ki 4:9 - This is

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

Wesley: 2Ki 4:10 - 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.

Wesley: 2Ki 4:10 - 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.

Wesley: 2Ki 4:12 - 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, 2Ki 4:13, and of Gehazi's conjecture thereupon, 2Ki 4:14, and then of her coming to the prophet at his call: which is there repeated to make way for the following passages.

Wesley: 2Ki 4:13 - I dwell

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

Wesley: 2Ki 4:14 - 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.

Wesley: 2Ki 4:16 - Do not lie

Do not delude me with vain hopes. She could not believe it for joy.

Wesley: 2Ki 4:17 - Time of life

See note on Gen 18:10.

Wesley: 2Ki 4:21 - 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.

Wesley: 2Ki 4:23 - New moon, &c.

_Which were the usual times in which they resorted to the prophets for instruction.

Wesley: 2Ki 4:23 - It shall be well

My going will not be troublesome to him, nor prejudicial to thee or me.

Wesley: 2Ki 4:26 - 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.

Wesley: 2Ki 4:27 - 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.

Wesley: 2Ki 4:27 - Let her alone

Disturb her not, for this gesture is a sign of some extraordinary grief.

Wesley: 2Ki 4:27 - 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.

Wesley: 2Ki 4:28 - 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.

Wesley: 2Ki 4:28 - 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.

Wesley: 2Ki 4:29 - Gird up

Tie up thy long garments about thy loins for expedition.

Wesley: 2Ki 4:29 - If thou meet, &c.

Make no delay nor stop by the way, neither by words nor actions.

Wesley: 2Ki 4:30 - 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.

Wesley: 2Ki 4:31 - 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.

Wesley: 2Ki 4:31 - Not awaked

Not revived.

Wesley: 2Ki 4:33 - 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.

Wesley: 2Ki 4:34 - And put

One part upon another successively; for the disproportion of the bodies would not permit it to be done together.

Wesley: 2Ki 4:34 - 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.

Wesley: 2Ki 4:35 - He walked

He changeth his postures for his own necessary refreshment, and walked to and fro, exercising his mind in prayer to God.

Wesley: 2Ki 4:35 - And went

Repeating his former actions, to teach us not to be discouraged in our prayers, if we be not speedily answered.

Wesley: 2Ki 4:35 - 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.

Wesley: 2Ki 4:36 - Unto him

To the door.

Wesley: 2Ki 4:40 - Death

That is, some deadly thing.

Wesley: 2Ki 4:41 - Into the pot

Together with the pottage which they had taken out of it.

Wesley: 2Ki 4:42 - First fruits

Which were the priests due, Num 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.

JFB: 2Ki 4:1 - there cried a certain woman of the wives of the sons of the prophets

They were allowed to marry as well as the priests and Levites. Her husband, not enjoying the lucrative profits of business, had nothing but a professional income, which, in that irreligious age, would be precarious and very scanty, so that he was not in a condition to provide for his family.

JFB: 2Ki 4:1 - the creditor is come to take unto him my two sons to be bondmen

By the enactment of the law, a creditor was entitled to claim the person and children of the insolvent debtor, and compel them to serve him as bondmen till the year of jubilee should set them free.

JFB: 2Ki 4:2-4 - a pot

Or cruet of oil. This comprising her whole stock of domestic utensils, he directs her to borrow empty vessels not a few; then, secluding herself with her children, [the widow] was to pour oil from her cruse into the borrowed vessels, and, selling the oil, discharge the debt, and then maintain herself and family with the remainder.

JFB: 2Ki 4:6 - the oil stayed

That is, ceased to multiply; the benevolent object for which the miracle had been wrought having been accomplished.

JFB: 2Ki 4:8 - Elisha passed to Shunem

Now Sulam, in the plain of Esdraelon, at the southwestern base of Little Hermon. The prophet, in his journey, was often entertained here by one of its pious and opulent inhabitants.

JFB: 2Ki 4:10 - Let us make a little chamber

Not build, but prepare it. She meant a room in the oleah, the porch, or gateway (2Sa 18:33; 1Ki 17:19), attached to the front of the house, leading into the court and inner apartments. The front of the house, excepting the door, is a dead wall, and hence this room is called a chamber in the wall. It is usually appropriated to the use of strangers, or lodgers for a night, and, from its seclusion, convenient for study or retirement.

JFB: 2Ki 4:13-16 - what is to be done for thee?

Wishing to testify his gratitude for the hospitable attentions of this family, he announced to her the birth of a son "about this time next year." The interest and importance of such an intelligence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas of disgrace with barrenness, and cherish a more ardent desire for children than women in any other part of the world (Gen 18:10-15).

JFB: 2Ki 4:19 - My head, my head!

The cries of the boy, the part affected, and the season of the year, make it probable that he had been overtaken by a stroke of the sun. Pain, stupor, and inflammatory fever are the symptoms of the disease, which is often fatal.

JFB: 2Ki 4:22 - she called unto her husband

Her heroic concealment of the death from her husband is not the least interesting feature of the story.

JFB: 2Ki 4:24 - Drive, and go forward

It is usual for women to ride on asses, accompanied by a servant, who walks behind and drives the beast with his stick, goading the animal at the speed required by his mistress. The Shunammite had to ride a journey of five or six hours to the top of Carmel.

JFB: 2Ki 4:26-28 - And she answered, It is well

Her answer was purposely brief and vague to Gehazi, for she reserved a full disclosure of her loss for the ear of the prophet himself. She had met Gehazi at the foot of the hill, and she stopped not in her ascent till she had disburdened her heavy-laden spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of disrespect to his master; he was preparing to remove her when the prophet's observant eye perceived that she was overwhelmed with some unknown cause of distress. How great is a mother's love! how wondrous are the works of Providence! The Shunammite had not sought a son from the prophet--her child was, in every respect, the free gift of God. Was she then allowed to rejoice in the possession for a little, only to be pierced with sorrow by seeing the corpse of the cherished boy? Perish, doubt and unbelief! This event happened that "the works of God should be made manifest" in His prophet, "and for the glory of God."

JFB: 2Ki 4:29-31 - take my staff . . . and lay . . . upon the face of the child

The staff was probably an official rod of a certain form and size. Necromancers used to send their staff with orders to the messengers to let it come in contact with nothing by the way that might dissipate or destroy the virtue imparted to it. Some have thought that Elisha himself entertained similar ideas, and was under an impression that the actual application of his staff would serve as well as the touch of his hand. But this is an imputation dishonorable to the character of the prophet. He wished to teach the Shunammite, who obviously placed too great dependence upon him, a memorable lesson to look to God. By sending his servant forward to lay his staff on the child, he raised [the Shunammite's] expectations, but, at the same time, taught her that his own help was unavailing--"there was neither voice, nor hearing." The command, to salute no man by the way, showed the urgency of the mission, not simply as requiring the avoidance of the tedious and unnecessary greetings so common in the East (Luk 10:1), but the exercise of faith and prayer. The act of Gehazi was allowed to fail, in order to free the Shunammite, and the people of Israel at large, of the superstitious notion of supposing a miraculous virtue resided in any person, or in any rod, and to prove that it was only through earnest prayer and faith in the power of God and for His glory that this and every miracle was to be performed.

JFB: 2Ki 4:34 - lay upon the child, &c.

(see 1Ki 17:21; Act 20:10). Although this contact with a dead body would communicate ceremonial uncleanness, yet, in performing the great moral duties of piety and benevolence, positive laws were sometimes dispensed with, particularly by the prophets.

JFB: 2Ki 4:35 - the child sneezed seven times, and the child opened his eyes

These were the first acts of restored respiration, and they are described as successive steps. Miracles were for the most part performed instantaneously; but sometimes, also, they were advanced progressively towards completion (1Ki 18:44-45; Mar 8:24-25).

JFB: 2Ki 4:38 - there was a dearth in the land

(see on 2Ki 8:1).

JFB: 2Ki 4:38 - the sons of the prophets were sitting before him

When receiving instruction, the scholars sat under their masters. This refers to their being domiciled under the same roof (compare 2Ki 6:1).

JFB: 2Ki 4:38 - Set on the great pot

As it is most likely that the Jewish would resemble the Egyptian "great pot," it is seen by the monumental paintings to have been a large goblet, with two long legs, which stood over the fire on the floor. The seethed pottage consisted of meat cut into small pieces, mixed with rice or meal and vegetables.

JFB: 2Ki 4:39 - went out into the field to gather herbs

Wild herbs are very extensively used by the people in the East, even by those who possess their own vegetable gardens. The fields are daily searched for mallow, asparagus, and other wild plants.

JFB: 2Ki 4:39 - wild vine

Literally, "the vine of the field," supposed to be the colocynth, a cucumber, which, in its leaves, tendrils, and fruit, bears a strong resemblance to the wild vine. The "gourds," or fruit, are of the color and size of an orange bitter to the taste, causing colic, and exciting the nerves, eaten freely they would occasion such a derangement of the stomach and bowels as to be followed by death. The meal which Elisha poured into the pot was a symbolic sign that the noxious quality of the herbs was removed.

JFB: 2Ki 4:39 - lap full

The hyke, or large cloak, is thrown loosely over the left shoulder and fastened under the right arm, so as to form a lap or apron.

JFB: 2Ki 4:43 - They shall eat, and shall leave thereof

This was not a miracle of Elisha, but only a prediction of one by the word of the Lord. Thus it differed widely from those of Christ (Mat 15:37; Mar 8:8; Luk 9:17; Joh 6:12).

Clarke: 2Ki 4:1 - Now there cried a certain woman

Now there cried a certain woman - This woman, according to the Chaldee, Jarchi, and the rabbins, was the wife of Obadiah

Clarke: 2Ki 4:1 - Sons of the prophets

Sons of the prophets - תלמידי נבייא talmidey nebiyaiya , "disciples of the prophets:"so the Targum here, and in all other places where the words occur, and properly too

Clarke: 2Ki 4:1 - The creditor is come

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

Clarke: 2Ki 4:1 - To take unto him my two sons to be bondmen

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; Exo 21:7, and Lev 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, Exo 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; Isa 50:1. And our Lord alludes to it, Mat 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

Ob 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 endeavored 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 labor be absolutely necessary to discharge it, and these cannot be exercised within the loathsome and contagious walls of a prison.

Clarke: 2Ki 4:2 - Save a pot of oil

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 Mat 26:12.

Clarke: 2Ki 4:6 - And the oil stayed

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.

Clarke: 2Ki 4:7 - Go, sell the oil, and pay thy debt

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.

Clarke: 2Ki 4:8 - Elisha passed to Shunem

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

Clarke: 2Ki 4:8 - Where was a great woman

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.

Clarke: 2Ki 4:9 - This is a holy man of God

This is a holy man of God - That is, a prophet, as the Chaldee interprets it

Clarke: 2Ki 4:9 - Which passeth by us continually

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

Clarke: 2Ki 4:10 - Let us make a little chamber

Let us make a little chamber - See the note upon Jdg 3:20 (note). 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.

Clarke: 2Ki 4:12 - Gehazi his servant

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

Clarke: 2Ki 4:13 - Wouldest thou be spoken for to the king

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

Clarke: 2Ki 4:13 - Or to the captain of the host?

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

Clarke: 2Ki 4:13 - I dwell among mine own people

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 neighbors, 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, etc.? 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 honorable? How few are there that will not sacrifice every thing - peace, domestic comfort, their friends, their conscience, and their God - for money, honors, grandeur, and parade?

Clarke: 2Ki 4:14 - What then is to be done for her?

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.

Clarke: 2Ki 4:16 - Thou shalt embrace a son

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

Clarke: 2Ki 4:16 - Do not lie

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.

Clarke: 2Ki 4:18 - When the child was grown

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, etc.

Clarke: 2Ki 4:19 - My head, my head

My head, my 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.

Clarke: 2Ki 4:21 - Laid him on the bed of the man of God

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.

Clarke: 2Ki 4:23 - Wherefore wilt thou go

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.

Clarke: 2Ki 4:24 - Drive, and go forward

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.

Clarke: 2Ki 4:26 - It is well

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?

Clarke: 2Ki 4:27 - The Lord hath hid it from me, and hath not told me

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.

Clarke: 2Ki 4:28 - Did I desire a son of my lord?

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.

Clarke: 2Ki 4:29 - Salute him not

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.

Clarke: 2Ki 4:30 - I will not leave thee

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.

Clarke: 2Ki 4:32 - Behold, the child was dead

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

Clarke: 2Ki 4:33 - Prayed unto the Lord

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

Clarke: 2Ki 4:34 - Lay upon the child

Lay upon the child - Endeavored to convey a portion of his own natural warmth to the body of the child; and probably endeavored, 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.

Clarke: 2Ki 4:35 - The child sneezed seven times

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."

Clarke: 2Ki 4:37 - She went in and fell at his feet

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.

Clarke: 2Ki 4:38 - Came again to Gilgal

Came again to Gilgal - He had been there before with his master, a short time prior to his translation

Clarke: 2Ki 4:38 - Set on the great pot and seethe pottage for the sons of the prophets

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.

Clarke: 2Ki 4:39 - Wild gourds

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.

Clarke: 2Ki 4:40 - There is death in the pot

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."

Clarke: 2Ki 4:41 - Bring meal

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.

Clarke: 2Ki 4:42 - Bread of the first-fruits

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

Clarke: 2Ki 4:42 - Corn in the husk

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.

Clarke: 2Ki 4:43 - Thus saith the Lord, They shall eat, and shall leave thereof

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, etc. 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 honored.

Defender: 2Ki 4:6 - vessels were full

This was a miracle of creation, requiring the unique creative power of God Himself, superseding the universal physical law of mass conservation."

Defender: 2Ki 4:37 - took up he son

This is the second example in the Scriptures of the dead being restored to life (see note on 1Ki 17:22)."

TSK: 2Ki 4:1 - sons // thy servant did fear // the creditor

am 3110, bc 894

sons : 2Ki 4:38, 2Ki 2:3, 2Ki 2:5; 1Ki 20:35

thy servant did fear : Gen 22:12; 1Ki 18:3; Neh 7:2; Psa 103:11, Psa 103:17, Psa 112:1, Psa 112:2, Psa 115:13, Psa 147:11; Ecc 8:12, Ecc 12:13; Mal 3:16, Mal 4:2; Act 13:26; Rev 15:4, Rev 19:5

the creditor : Lev 25:39, Lev 25:40, Lev 25:48; Neh 5:2-5, Neh 10:31; Jer 34:14; Mat 18:25, Mat 18:30, Mat 18:35; Jam 2:13

TSK: 2Ki 4:2 - What shall I // save a pot of oil

What shall I : 2Ki 2:9, 2Ki 6:26, 2Ki 6:27; Mat 15:34; Joh 6:5-7; Act 3:6; 2Co 6:10

save a pot of oil : 1Ki 17:12; Jam 2:5

TSK: 2Ki 4:3 - empty vessels // borrow not a few

empty vessels : 2Ki 3:16; Joh 2:7

borrow not a few : Heb. scant not, 2Ki 13:18, 2Ki 13:19; Psa 81:10; Joh 16:24

TSK: 2Ki 4:4 - thou shalt shut // and shalt pour

thou shalt shut : 2Ki 4:32, 2Ki 4:33; 1Ki 17:19, 1Ki 17:20; Isa 26:20; Mat 6:6; Mar 5:40; Act 9:40

and shalt pour : Mar 6:37-44, Mar 8:5-9; Joh 2:7-9, Joh 6:11; Eph 3:20

TSK: 2Ki 4:5 - she went

she went : 2Ki 5:11; 1Ki 17:15, 1Ki 17:16; Luk 1:45; Heb 11:7, Heb 11:8

TSK: 2Ki 4:6 - when the vessels // And the oil

when the vessels : 2Ki 4:43, 2Ki 4:44; Mat 9:29, Mat 13:58, Mat 14:20, Mat 15:37; Luk 6:19; 2Ch 6:12, 2Ch 6:13

And the oil : 2Ki 13:19; Jos 5:12; 1Ki 17:14; Joh 6:12

TSK: 2Ki 4:7 - pay // debt

pay : Psa 37:21; Rom 12:17; Phi 4:8; 1Th 2:9, 1Th 2:10, 1Th 4:12; 2Th 3:7-12

debt : or, creditor

TSK: 2Ki 4:8 - it fell on // Shunem // a great woman // she constrained him

it fell on : Heb. there was, 2Ki 4:11, 2Ki 4:18

Shunem : This city was situated in the tribe of Issachar, five miles south from mount Tabor, according to Eusebius; and is probably the place which he calls Sanim, in Acrabatene, in the neighbourhood of Samaria or Sebaste. 2Ki 4:12; Jos 19:18; 1Sa 28:4; 1Ki 1:3

a great woman : 2Sa 19:32; Job 1:3, Job 32:9; Luk 1:15

she constrained him : Heb. she laid hold on him, Gen 19:3; Jdg 19:20; Pro 7:21; Luk 14:23, Luk 24:29; Act 16:15

TSK: 2Ki 4:9 - she said // this is // man of God

she said : Pro 31:10, Pro 31:11; 1Pe 3:1

this is : Mat 5:16; 1Th 2:10; Tit 1:8; 2Pe 1:21, 2Pe 3:2

man of God : Deu 33:1; 1Ki 13:1, 1Ki 17:18, 1Ki 17:24; 1Ti 6:11

TSK: 2Ki 4:10 - Let us // a little chamber

Let us : Isa 32:8; Mat 10:41, Mat 10:42, Mat 25:40; Mar 9:41; Luk 8:3; Rom 12:13; Heb 10:24; Heb 13:2; 1Pe 4:9, 1Pe 4:10

a little chamber : An aleeyah , or oleah , as the Arabs call it; a small back house annexed to the principal dwelling, in which the prophet could live in a great privacy as in his own house, and to which he could retire at pleasure, without breaking in upon the private affairs of the family, or being in his turn interrupted by them in his devotions. See note on Jdg 3:20, and see note on 1Ki 17:19

TSK: 2Ki 4:12 - Gehazi // servant

Gehazi : 2Ki 4:29-31, 2Ki 5:20-27, 2Ki 8:4, 2Ki 8:5

servant : 2Ki 3:11; 1Ki 18:43, 1Ki 19:3; Act 13:5

TSK: 2Ki 4:13 - thou hast // to the king // to the captain // I dwell // among mine

thou hast : Mat 10:40-42; Luk 9:3-5; Rom 16:2, Rom 16:6; Phi 4:18, Phi 4:19; 1Th 5:12, 1Th 5:13; 2Ti 1:16-18; Heb 6:10

to the king : 2Ki 3:15-18, 2Ki 8:3-6; Gen 14:24; 2Sa 19:32-38

to the captain : 2Ki 9:5; 2Sa 19:13; 1Ki 2:32

I dwell : 1Ti 6:6-8; Heb 13:5

among mine : 2Ki 8:1; Rth 1:1-4; Psa 37:3

TSK: 2Ki 4:14 - she hath no child

she hath no child : Gen 15:2, Gen 15:3, Gen 17:17, Gen 18:10-14, Gen 25:21, Gen 30:1; Jdg 13:2; 1Sa 1:2, 1Sa 1:8; Luk 1:7

TSK: 2Ki 4:16 - About this // season // thou shalt // my lord // do not lie

About this : Gen 17:21, Gen 18:10, Gen 18:14

season : Heb. set time

thou shalt : Gen 17:16, Gen 17:17; Luk 1:13, Luk 1:30, Luk 1:31

my lord : 2Ki 2:19

do not lie : 2Ki 4:28, 2Ki 5:10, 2Ki 5:11; Gen 18:12-15; 1Ki 17:18, 1Ki 18:9; Psa 116:11; Luk 1:18-20

TSK: 2Ki 4:17

Gen 21:1; 1Sa 1:19, 1Sa 1:20; Psa 113:9; Luk 1:24, Luk 1:25, Luk 1:36; Heb 11:11

TSK: 2Ki 4:18 - to the reapers

to the reapers : Rth 2:4

TSK: 2Ki 4:19 - My head

My head : From this peculiar exclamation, and the season of the year, it is probable he was affected by the coup de soleil , or stroke of the sun, which is by no means uncommon in hot climates, and often proves fatal. Job 14:1, Job 14:2; Jer 4:19

TSK: 2Ki 4:20 - his mother // and then died

his mother : Isa 49:15, Isa 66:13; Luk 7:12

and then died : Gen 22:2, Gen 37:3, Gen 37:5; 1Ki 17:17; Eze 24:16-18; Luk 2:35; Joh 11:3, Joh 11:5, Joh 11:14

TSK: 2Ki 4:21 - the bed

the bed : 2Ki 4:10; 1Ki 17:19

TSK: 2Ki 4:22 - I may run

I may run : 2Ki 4:24, 2Ki 4:26; Joh 11:3; Act 9:38

TSK: 2Ki 4:23 - new moon // well

new moon : Num 10:10, Num 28:11; 1Ch 23:31; Isa 1:13-15

well : Heb. peace, 2Ki 4:26

TSK: 2Ki 4:24 - Then she // an ass // Drive // slack not thy riding for me

Then she : Exo 4:20; 1Sa 25:20; 1Ki 13:13, 1Ki 13:23

an ass : These animals were not anciently, as now, used only by the lower classes, but were in general use among the noble and chief personages of the East, and it was not unusual for even the husband to walk by the side of his wife while thus riding; the driver, as was the custom, following. The Shunammite, when she went to the prophet, did not desire so much attendance; but only requested her husband to send her an ass and its driver.

Drive : 1Sa 25:19

slack not thy riding for me : Heb. restrain not for me to ride

TSK: 2Ki 4:25 - to mount

to mount : 2Ki 2:25; 1Ki 18:19, 1Ki 18:42; Isa 35:2

TSK: 2Ki 4:26 - Run now // Is it well with thee // It is well

Run now : Zec 2:4

Is it well with thee : Gen 29:6, Gen 37:14; 1Sa 17:18; Mat 10:12, Mat 10:13; Act 15:36

It is well : 2Ki 4:23; Lev 10:3; 1Sa 3:18; Job 1:21, Job 1:22; Psa 39:9

TSK: 2Ki 4:27 - him by the feet // thrust // Let her alone // vexed // hid it from me

him by the feet : Heb. by his feet, Mat 28:9; Luk 7:38

thrust : Mat 15:23, Mat 20:31; Mar 10:13; Joh 4:27, Joh 12:4-6

Let her alone : Mar 14:6; Joh 12:7

vexed : Heb. bitter, 1Sa 1:10; Job 10:1; Pro 14:10, Pro 18:14

hid it from me : 2Ki 6:12; Gen 18:17; 2Sa 7:3; Amo 3:7; Joh 15:15

TSK: 2Ki 4:28 - Did I desire // Do not

Did I desire : Gen 30:1

Do not : 2Ki 4:16

TSK: 2Ki 4:29 - Gird up thy loins // take my // salute him not // lay my staff

Gird up thy loins : 2Ki 9:1; 1Ki 18:46; Eph 6:14; 1Pe 1:13

take my : 2Ki 2:14; Exo 4:17

salute him not : Luk 10:4

lay my staff : 2Ki 2:8, 2Ki 2:14; Exo 7:19, Exo 7:20, Exo 14:16; Jos 6:4, Jos 6:5; Act 3:16, Act 19:12

TSK: 2Ki 4:30 - As the Lord // I will not

As the Lord : 2Ki 2:2, 2Ki 2:4

I will not : Exo 33:12-16; Rth 1:16-18

TSK: 2Ki 4:31 - neither voice // hearing // not awaked

neither voice : 1Sa 14:37, 1Sa 28:6; Eze 14:3; Mat 17:16-21; Mar 9:19-29; Act 19:13-17

hearing : Heb. attention, 1Ki 18:26, 1Ki 18:29

not awaked : Job 14:12; Dan 12:2; Mar 5:39; Joh 11:11, Joh 11:43, Joh 11:44; Eph 5:14

TSK: 2Ki 4:32 - the child

the child : 1Ki 17:17; Luk 8:52, Luk 8:53; Joh 11:17

TSK: 2Ki 4:33 - shut the door // prayed

shut the door : 2Ki 4:4; Mat 6:6

prayed : 2Ki 5:11, 2Ki 6:17, 2Ki 6:18, 2Ki 6:20; 1Ki 17:20, 1Ki 17:21, 1Ki 18:26, 1Ki 18:27; Joh 11:41, Joh 11:42; Act 9:40; Jam 5:13-18

TSK: 2Ki 4:34

1Ki 17:21; Act 20:10

TSK: 2Ki 4:35 - to and fro // and the child opened

to and fro : Heb. once hither and once thither

and the child opened : 2Ki 8:1, 2Ki 8:5, 2Ki 13:21; 1Ki 17:22; Luk 7:14, Luk 7:15, Luk 8:55; Joh 11:43, Joh 11:44; Act 9:40

TSK: 2Ki 4:36 - Call this Shunammite // Take up

Call this Shunammite : 2Ki 4:12

Take up : 1Ki 17:23; Luk 7:15; Heb 11:35

TSK: 2Ki 4:37 - fell at his feet

fell at his feet : 2Ki 4:27, 2Ki 2:15; 1Ki 17:24

TSK: 2Ki 4:38 - Elisha // a dearth // the sons // were sitting // Set on the great pot

Elisha : 2Ki 2:1; 1Sa 7:16, 1Sa 7:17; Act 10:38, Act 15:36

a dearth : 2Ki 8:1; Lev 26:26; Deu 28:22-24, Deu 28:38-40; 2Sa 21:1; Jer 14:1-6; Eze 14:13; Luk 4:25

the sons : 2Ki 2:3; 1Sa 19:20

were sitting : Pro 8:34; Luk 2:46, Luk 8:35, Luk 8:38, Luk 10:39; Act 22:3

Set on the great pot : Mar 6:37, Mar 8:2-6; Luk 9:13; Joh 21:5, Joh 21:9

TSK: 2Ki 4:39 - a wild vine // wild gourds

a wild vine : Isa 5:4; Jer 2:21; Mat 15:13; Heb 12:15

wild gourds : The word pakkuoth , from peka , in Chaldee, to burst, and in Syriac, to crack, thunder, is generally supposed to be the fruits of the coloquintida, or colocynth; whose leaves are large, placed alternately, very much like those of the vine, whence it might be called a wild vinecaps1 . tcaps0 he flowers are white, and the fruit of the gourd kind, of the size of a large apple, and when ripe, of a yellow colour, and a pleasant and inviting appearance. It ranks among vegetable poisons, as all intense bitters do; but, judiciously employed, it is of considerable use in medicine. It is said that the fruit, when ripe, is so full of wind that it bursts, and throws its liquor and seeds to a great distance, and if touched, before it breaks of itself, it flies open with an explosion, and discharges its foetid contents in the face of him who touched it.

TSK: 2Ki 4:40 - O thou // death

O thou : 2Ki 4:9, 2Ki 1:9, 2Ki 1:11, 2Ki 1:13; Deu 33:1; 1Ki 17:18

death : Exo 10:17, Exo 15:23; Mar 16:18

TSK: 2Ki 4:41 - he cast // there // harm

he cast : 2Ki 2:21, 2Ki 5:10, 2Ki 6:6; Exo 15:25; Joh 9:6; 1Co 1:25

there : Act 28:5

harm : Heb. evil thing

TSK: 2Ki 4:42 - Baalshalisha // bread // of barley // the husk thereof

Baalshalisha : 1Sa 9:4, 1Sa 9:7

bread : 2Ki 4:38; Exo 23:16; Deu 12:6, Deu 26:2-10; 1Sa 9:7; 2Ch 11:13, 2Ch 11:14; Pro 3:9, Pro 3:10; 1Co 9:11; Gal 6:6

of barley : 2Ki 7:1, 2Ki 7:16-18; Deu 8:8, Deu 32:14; Joh 6:9, Joh 6:13

the husk thereof : or, his scrip, or garment, Note: Parched corn, or corn to be parched; full ears before they are ripe, parched on the firecaps1 . acaps0 very frequent food in the East. The loaves were probably extremely small, as their loaves of bread still are in eastern countries. But small as this may appear, it would be a considerable present in the time of famine; though very inadequate to the number of persons. Baal-shalisha, of which the person who made this seasonable present was an inhabitant, was situated, according to Eusebius and Jerome, fifteen miles north of Diospolis, or Lydda.

TSK: 2Ki 4:43 - his servitor // What // They shall eat

his servitor : 2Ki 4:12

What : Mat 14:16, Mat 14:17, Mat 15:33, Mat 15:34; Mar 6:37-39, Mar 8:4; Luk 9:13; Joh 6:9

They shall eat : Mat 14:20, Mat 15:37, Mat 16:8-10; Mar 6:42, Mar 6:43, Mar 8:20; Luk 9:17; Joh 6:11-13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Ki 4:1 - The sons of the prophets

The sons of the prophets though they were wholly devoted to sacred employment, were not excluded from marriage, no more than the priests and Levites. Thy servant did fear the Lord his poverty therefore was not procured by his idleness, or prodigality, or rather, wickedness; but by his piety, because he would not comply with the king’ s way of worship, and therefore lost all worldly advantages. To be bond-men either to use them as his slaves, or to sell them to others, according to the law; of which see Exo 21:2 Lev 25:39 Isa 1:1 Mat 18:25 .

Poole: 2Ki 4:2 - What shall I do for thee? // What hast thou in the house // Save a pot of oil

What shall I do for thee? how shall I relieve thee, who am myself poor?

What hast thou in the house which may contribute to the payment of thy debts, or, at least, to the satisfaction of thy creditors, who may perchance deal favourably with thee through my persuasion?

Save a pot of oil which was useful for divers things about the service of God, and health, or delight, or ornament, and other uses of men. See Jud 9:9 .

Poole: 2Ki 4:4 - Shut the door upon thee // Pour out

Shut the door upon thee partly, that none may hinder thee from minding thy work of filling and removing the vessels, which will require attention and diligence; partly, that thou alone mayest enjoy the benefit of it; partly, lest any of thy creditors should break in upon thee, and seize upon thy borrowed vessels before they are filled; partly, that thy mind being freed from distraction, may be wholly employed in prayer and praising of God; and partly, that it may be manifest that this is the work of God alone.

Pour out out of the pot, in which God multiplied the oil from time to time.

Poole: 2Ki 4:6 - Unto her son

Unto her son to one of them, for she had two, 2Ki 4:1 . The oil stayed, to teach us, that we should not waste any of God’ s good creatures, and that God would not work miracles unnecessarily.

Poole: 2Ki 4:7

First do justice to others, and then take care of thyself and children.

Poole: 2Ki 4:8 - To Shunnam // Was a great woman // She constrained him // To eat bread

To Shunnam a city in Issachar, near Mount Carmel, Jos 19:17,18 , whither the prophet frequently went.

Was a great woman for estate, or birth and quality. See Gen 24:35 1Sa 25:2 .

She constrained him by her importunate desire.

To eat bread to take his repast there.

Poole: 2Ki 4:9 - An holy man of God

An holy man of God a prophet, as Jud 13:6 , and that of eminent holiness, by our kindness to whom we shall procure a blessing to ourselves.

Poole: 2Ki 4:10 - Let us make a little chamber on the wall

Let us make a little chamber 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. He will not be troublesome or chargeable to us; he cares not for rich furniture or costly entertainment, and is content with bare necessaries.

Poole: 2Ki 4:12

i.e. Before the prophet, in the door of his chamber, as it is said, 2Ki 4:15 . 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, 2Ki 4:13 , and of Gehazi’ s conjecture thereupon, 2Ki 4:14 , and then of her coming to the prophet at his call; which is there repeated to make way for the following passages.

Poole: 2Ki 4:13 - What is to be done for thee? // To the king, or to the captain of the host // I dwell among mine own people

What is to be done for thee? wherewith shall I recompense all thy care and kindness to me and my servant?

To the king, or to the captain of the host with whom he justly had great power for his eminent service, 2Ki 3 .

I dwell among mine own people I live in love and peace among my kindred and friends; nor have I any cause to complain of them, or to seek relief from higher powers.

Poole: 2Ki 4:14 - What then is to be done for her?

What then is to be done for her? 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.

Poole: 2Ki 4:15

Out of reverence, humility, and modesty, waiting till he came to her, or called her further in to him.

Poole: 2Ki 4:16 - According to the time of life // Do not lie unto thine handmaid

According to the time of life of which phrase See Poole on "Gen 18:10" .

Do not lie unto thine handmaid do not delude me with vain hopes. She could not believe it for joy, and supposed the prophet might say thus either for her trial, or from his own private judgment and affection, and not by warrant from God.

Poole: 2Ki 4:19

His head was grievously pained; which possibly came from the heat of the harvest season, to which he was exposed in the field.

Poole: 2Ki 4:21 - Shut the door upon him

Shut the door upon him partly in hopes that this might contribute something to the child’ s restitution to life, she having in all probability had an account of the like miracle done by Elijah, 1Ki 17:21 ; and partly that she might for the present conceal the death of the child; which if it had been known, would have filled her husband with grief, and hindered her journey, and opened the mouths of the enemies of God and his prophets to blaspheme; whereas she had a confidence put into her by God, that the prophet could and would restore her son.

Poole: 2Ki 4:23 - New moon and sabbath // It shall be well

New moon and sabbath were the chief and usual times in which they resorted to the prophets for instruction, for which he supposed she now went, not suspecting but that the child was well by this time.

It shall be well my going will not be troublesome to him, nor prejudicial to thee or me. Heb. peace , i.e. peace be to thee, farewell; or, be contented, let me go.

Poole: 2Ki 4:26

So it was in some respects, because it was the will of a wise and good God, and therefore best for her. Or, it shall be well: though the child be dead, I doubt not by God’ s blessing upon thy endeavours it shall live again, and do well. But she answers ambiguously, and briefly too, that, she might sooner come to the prophet, and more fully open her mind to him.

Poole: 2Ki 4:27 - She caught him by the feet // Let her alone, for her soul is vexed within her // The Lord hath hid it from me, and hath not told me

She caught him by the feet she fell at his feet, and touched them, as a most humble and earnest suppliant. Compare 1Sa 25:24 Mat 28:9 . Withal, she intimated, what she durst not presume to express in words, that she desired him to go along with her. Gehazi came near to thrust her away; judging this posture indecent for her, and offensive to his master.

Let her alone, for her soul is vexed within her disturb her not, for this uncouth gesture is a sign of some extraordinary grief.

The Lord hath hid it from me, and hath not told me whereby he signifies that what he knew or did was not by any virtue inherent and abiding in himself, but only from God, who revealed to him only what and when he pleased. Compare 2Sa 7:3 .

Poole: 2Ki 4:28 - Do not deceive me

This child was not given to me upon my immoderate desire, for which I might have justly been thus chastised, as Rachel was, Gen 30:1 , compared with Gen 35:18 ; but was freely promised to me by thee in God’ s name, and from his special grace and favour; and therefore I trust both thou didst pray for it, and God design it as a blessing, and not as an affliction, as now it proves, unless thou dost obtain the child for me a second time, which I know thou canst do, and I humbly beg thee to do.

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. Therefore thou art in some measure concerned to revive my dead hopes, and to continue to me the great blessing which thou hast procured.

Poole: 2Ki 4:29 - Gird up thy loins

Gird up thy loins tie up thy long garments about thy loins for expedition. See 1Ki 18:46 . Make no delays nor stops by the way, neither by words nor actions, but go with all possible speed. Compare Luk 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. See Poole "2Ki 4:21" . 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, Exo 14:16 , and a mantle, 2Ki 2:8 .

Poole: 2Ki 4:30 - I will not leave thee

I 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, and by his staff; which possibly was one reason why this did no good. Compare Mat 9:18 13:58 17:20 .

Poole: 2Ki 4:31 - Neither voice, nor hearing // Not awaked

Neither voice, nor hearing i.e. neither speech nor sense, nor any sign of life, to wit, in the child; which 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, but reserved them till he came thither.

Not awaked i.e. not revived; death being oft and fitly compared to a sleep, as Psa 76:5 Dan 12:2 , because of the resurrection which will in due time follow it, and here followed speedily, which makes the expression most proper in this place.

Poole: 2Ki 4:33 - Upon them twain

Upon them twain upon himself and the dead child, that he might pray to God without distraction, and might more freely use all those gestures and means which he thought fit.

Poole: 2Ki 4:34 - He went up, and lay upon the child // His mouth upon his mouth // The flesh of the child waxed warm

He went up, and lay upon the child and although some ceremonial uncleanness might seem to be contracted by the touch of this dead body, yet that was justly to give place to a moral duty, and to an action of so great piety and charity as this was, especially when done by a prophet, and by the instinct of God’ s Spirit, who can dispense with his own laws.

His mouth upon his mouth & c; one part upon another successively; for the disproportion of the bodies would not permit it to be done together. Compare 1Ki 17:21 Act 20:10 .

The flesh of the child waxed 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 by a natural heat, proceeding from a principle of life, which was already infused into the child, and by degrees enlivened all the parts of his body.

Poole: 2Ki 4:35 - Walked in the house to and fro // Went up, and stretched himself upon him // The child opened his eyes

Walked in the house to and fro: he changeth his postures for his own necessary refreshment, and walked to and fro, exercising his mind in prayer to God, and faith, for the accomplishment of this work.

Went up, and stretched himself upon him repeating his former actions, to teach us not to be discouraged in our prayers, if we be not speedily answered, but to wait with patience, and continue, and be instant in prayer, till we obtain what we seek for.

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, as here, and 1Ki 18:44,45 Mr 8:24,25 .

Poole: 2Ki 4:36 - Come in unto him

Come in unto him Heb. come to him, to wit, to the door of his chamber; where probably he met her with this joyful message.

Poole: 2Ki 4:37 - She went in

She went in into his chamber, and, after she had done him honour, to the bed where the child lay, whence she took him, and went her way.

Poole: 2Ki 4:38 - Elisha came again to Gilgal // Sitting before him // Seethe pottage

Elisha came again to Gilgal where he came with Elijah, 2Ki 2:1 ; where was a school of the prophets, whom he designed to comfort concerning the present dearth and their other discouragements, and to confirm in the profession and practice of religion, and to instruct in the duties of the present season.

Sitting before him at his feet, as scholars to be taught by him. See 2Ki 2:3 Act 22:3 .

Seethe pottage: he provides no delicious meats, but mere necessaries, to teach them the contempt of worldly delights.

Poole: 2Ki 4:39 - A wild vine

A wild vine a plant called coloquintida, whose gourds or leaves resemble the leaves of a vine, and are very bitter and pernicious to the eater.

Poole: 2Ki 4:40 - There is death in the pot

There is death in the pot i.e. some deadly thing; which they gathered from its excessive bitterness, by which possibly some of them might discern what it was.

Poole: 2Ki 4:41 - He cast it into the pot

He cast it into the pot together with the pottage which they had taken out of it. There was no harm in the pot: the meal took away that hurtful quality, not by its natural power, which could do little in so short a time, but by the supernatural blessing of God upon it.

Poole: 2Ki 4:42 - Bread of the first-fruits // Twenty loaves

Bread of the first-fruits which were the priest’ s due, Num 18:12 ; but these, and probably the rest of the priest’ s dues, were usually brought by the pious Israelites, according to their ability and opportunity, to the Lord’ s prophets; partly because they did a great part of the priest’ s office, and partly because they were not permitted to carry them to Jerusalem; and they might reasonably think that their circumstances, being extraordinary, would warrant their giving of them to extraordinary persons; and that those ceremonial institutions ought to give place to the greater laws of necessity and mercy to the Lord’ s prophets. And this passage seems to be noted here, not only on occasion of the following miracle; but also that by this one instance we might understand how so many schools of the prophets were supported.

Twenty loaves small loaves, as appears, both because one man brought them all so far, and because otherwise there had been no miracle here. Give unto the people, to wit, the sons of the prophets, who were then present with him, 2Ki 4:38 .

Haydock: 2Ki 4:1 - Her // Told me

Her. Being aware of the extreme circumspection and modesty of his master. ---

Told me. Hence it appears that the prophets were not inspired at all times, 2 Kings vii. 3, "that they might be sensible that what they had was a gift of God." (St. Gregory, hom. in 11 Ezech.)

Haydock: 2Ki 4:1 - Prophets // Serve him

Prophets. Josephus ([Antiquities?] ix. 4.) intimates that this man was Abdias; (3 Kings xviii. 13.) and the Rabbins pretend that Joram was the creditor. But these traditions are destitute of proof; and we know not that Abdias was a prophet. (Calmet) ---

Serve him, not as slaves, for the Hebrews were not thus to be sold, except they had commited some crime. (Salien, the year before Christ 913.) See Leviticus xxv. 39. ---

But the condition of mercenaries was perhaps little different; (Haydock) and we find that people were sold for debt, Exodus xxi. 7., and Isaias l. 1. The same practice seems to have continued till our Saviour's time, Matthew xviii. 25. Children were regarded as part of a person's property. (Halicar. ii. p. 96.; Plutarch, in Solon et Luculls.) The custom of selling children continued for a long time in our [British] islands.

Haydock: 2Ki 4:2 - Anoint me

Anoint me, for delicacy or health, Matthew vi. 17. (Menochius) ---

To abstain from this unction, in the East, was a great mortification, 2 Kings xiv. 2., and Deuteronomy xxviii. 40. Sanctius supposes, that the woman intended the oil to anoint her body for interment, Matthew xxvi. 12. Hebrew asuc, occurs no where else, and my signify a pot, or "skin of oil." The woman had nothing else. The original does not say what she intended to do with it. (Calmet) ---

She might use it for food: (3 Kings xvii. 12.) but the Septuagint agree with the Vulgate. (Haydock)

Haydock: 2Ki 4:6 - Stood

Stood. The grace of God ceases to flow, when the soul is full of vanity. (St. Bernard) ---

Charity does not increase, when it bestows nothing. (St. Augustine, ser. 206. de Temp.)

Haydock: 2Ki 4:8 - Sunam // Great woman

Sunam, the birth-place of the beautiful virgin Abisag, (3 Kings i. 3.) at the foot of Thabor, (Calmet) and not above a mile from Carmel, ver. 23. (Tirinus) ---

Great woman, "renowned for piety" (Arabic) and riches, ver. 13. (Tirinus) (Menochius) ---

"Fearing sins." (Chaldean) This was true greatness! (Haydock) ---

Eliseus often passed by her house, when he went to visit the colleges [of prophets] at Bethel, Jericho, &c. (Menochius)

Haydock: 2Ki 4:10 - Chamber // Candlestick

Chamber. Hebrew adds, "on the wall," (Haydock) or surrounded "with walls," at the top of the house, where strangers usually lodged. (Calmet) ---

After being entertained the first day with the family, they might retire, and live, as if they were at home; some presents being sent to them daily, at least among the Greeks of rank. (Vitruv. vi. 10.) ---

The apartment of Eliseus might be separate from the house, that he might be less distracted in his meditations. (Menochius) (Vatable) ---

Candlestick, on which many lamps, or even wood, might burn, Exodus xxv. 27. (Calmet)

Haydock: 2Ki 4:13 - He said // Army // People

He said, or "he had said;" (Junius and Piscator) so that we may include this and the following verse within a parenthesis, as alluding to what had passed before; (Calmet) unless the woman, out of modesty, did not come into the chamber of the prophet, who addressed her by an interpreter, (Menochius) or servant. (Haydock) ---

Army. Eliseus had acquired great influence with Joram, in the war with Moab. (Calmet) ---

The ancient canons exhort bishops to present the petitions of the poor to the prince. (Grotius) ---

People. I have nothing to fear, (Haydock) and am not in want. (Tirinus) ---

I have no quarrel with any person. (Calmet) ---

I am of too mean a condition to have anything to do at court. (Abulensis)

Haydock: 2Ki 4:14 - No son

No son. The desire of one was very natural, particularly to people in good circumstances (Menochius) and of the Hebrew nation. (Haydock)

Haydock: 2Ki 4:16 - Womb // If // Lie

Womb. Hebrew, "At this season, according to the time of life, (Haydock; or of a woman with child, Menochius) thou shalt embrace a son" in thy arms. (Haydock) See Genesis xviii. 10. (Calmet) ---

If is added by St. Jerome, agreeably to an usual form of speaking. (Menochius) ---

The prophet assures the woman, that she will not only live, but also bear a son, and nurse him. ---

Lie, deceive, (ver. 28; Haydock) or flatter me with vain hopes. (Calmet) She might think that the prophet was not actually inspired. (Menochius) ---

Through joy, she could hardly believe. See Luke xxiv. 41. (Haydock)

Haydock: 2Ki 4:19 - Carry

Carry. This interpretation suits with the occasion, and is conformable to the Septuagint and Chaldean. (Menochius) ---

Literally, "conduct him," but he was sick and little. (Haydock)

Haydock: 2Ki 4:21 - Bed

Bed, esteeming it as a relic, (Haydock) or wishing to excite the man of God to pray for her child, and to conceal its death from her husband. (Menochius)

Haydock: 2Ki 4:23 - Moon // Go

Moon, a day of devotion, (Numbers x. 10.; Calmet) or probably of obligation, like the sabbath, on which no long journey could be undertaken, (Tirinus; ver. 8.) unless for the sake of piety, (Exodus xxvi. 8.) as Sunam is a place six or seven leagues, (Calmet) or eight hours' walk from Carmel. (Adrichomius) (Menochius) ---

Piety was not so far decayed in Israel but many fervent souls still went to hear the prophets. (Calmet) It seems this woman had often made such journeys. (Menochius) ---

Go. Hebrew, "peace." Protestants, " it shall be well:" let me depart. She is unwilling to reveal the reason of her journey; but her husband was so well convinced of her virtue, that he placed no obstacle in her way. Perhaps he might partly guess what was the matter, as he had sent the child home sick, and saw his wife so desirous to visit the prophet. (Haydock)

Haydock: 2Ki 4:24 - And do

And do. Hebrew, "unless I bid thee." Some translate, "urge me not to get up, unless," &c. (Chaldean; Arabic, &c.) They suppose that she went on foot, and that the ass was designed for Eliseus. (Vatable)

Haydock: 2Ki 4:26 - Well

Well. She declines mentioning what she wanted to the servant, in order that she might speak to the prophet in person. (Menochius) ---

She might also rationally hope that the child was well in another world. (Haydock)

Haydock: 2Ki 4:28 - A son

A son. Better had it been for me not to have become a mother, than to be so soon delivered of my child. (Menochius)

Haydock: 2Ki 4:29 - Salute him not

Salute him not. He that is sent to raise to life the sinner spiritually dead, must not suffer himself to be called off, or diverted from his enterprise, by the salutations or ceremonies of the world. (Challoner) ---

So must the preachers of the gospel diligently fulfil their important office, Luke x. 4. (St. Gregory, hom. 17.) Urbanity is not reprehended; but no human transaction ought to impede what is divine. (St. Ambrose, ibid.[Luke x. 4.?]) In ancient comedies, slaves are always represented in a hurry. The Jews will not salute any person when they are going to their synagogues, for fear of being distracted in their devotions. (Calmet) ---

Eliseus requires the utmost expedition, that the favour might be the greater, Qui cito dat, bis dat. (Menochius) ---

He would also prevent his servant from telling any one what he was about, that he might not be touched with vanity, and thus hinder the miracle, which some think was nevertheless the case. (R. Salomon) (Theodoret, q. 17.) (Tirinus)

Haydock: 2Ki 4:31 - The child is not risen

The child is not risen. By the staff of Eliseus is represented the rod of Moses, or the old law, which was incapable of restoring life to mankind, then dead by sin. It was necessary that Christ himself should come in our flesh, to restore us to life again. In this, Eliseus, as a figure of Christ, behoved to go in person to restore the dead child to life. (Challoner) ---

St. Augustine (contra Faust. xii. 35.) shews that many like things recorded in the Old Testament are figures of the New. (Worthington) ---

Many of the fathers observe, that this miracle was intended to shew the necessity of the Incarnation to redeem lost man. The staff did not therefore restore life. Some lay the blame on Giezi; others on the woman, who required the prophet to come in person; and others suppose that Eliseus followed herein his own spirit. But all this is destitute of proof. (Calmet) ---

He might alter his mind (Tirinus) at the request of the woman, and to imitate Elias; (3 Kings xvii. 21.) all by God's direction. (Haydock) ---

He had before trusted that God would perform the miracle by means of the staff, as he did formerly by the rod of Moses, or by the mantle of Elias. (Menochius)

Haydock: 2Ki 4:34 - Warm

Warm. Arabic adds, "by his breath," as when God breathed a soul into Adam. (Theodoret, q. 18.) ---

Some Greek interpreters have, "he breathed upon him," &c.

Haydock: 2Ki 4:35 - Upon him // Gaped

Upon him. Septuagint, "he breathed," &c. (Calmet) ---

Other copies, (Alexandrian and Vatican) "he bent down upon the child seven times, and the child opened his eyes." ---

Gaped. Protestants, "sneezed;" (Haydock) in which interpretation, Junius, Montanus, &c., agree. Arabic, "he turned his eyes about seven times." Others, "he trembled," (Calmet) or sighed; (Menochius) or Eliseus "clasped him in his arms," &c. The child died of a headache; (ver. 19.) and sneezing is accounted good for alleviating the pain. Sternutamenta capitis gravedinem emendant. (Pliny, [Natural History?] xxviii. 6.) (Calmet)

Haydock: 2Ki 4:37 - Ground

Ground. To honour the saint, who had done her such a kindness. (Menochius)

Haydock: 2Ki 4:38 - Galgal // Dwelt // To one

Galgal, where he had been often before. ---

Dwelt. Hebrew, "sat," like disciples attending to the instructions of their master, Acts xxii. 3. (Calmet) ---

To one, &c. Hebrew and Septuagint, "to his servant," Giezi. (Menochius) ---

Eliseus provided for the temporal as well as for the spiritual wants of his followers. (Haydock) ---

The famine had been sent by God, to punish the idolatry of the people, chap. viii. 1. (Menochius)

Haydock: 2Ki 4:39 - Wild herbs // Gourds: colocynthides

Wild herbs. Hebrew oroth. Septuagint Greek: arioth, may denote any thing that could be "gathered." ---

Gourds: colocynthides. They resembled cucumbers; but were so bitter, that they were styled, "the gall of the earth." Vallesius, (Phil. c. 36.) who observes, that a small quantity may cause death, (c. 37.) and that the remedy used by the prophet was supernatural; though Lemnius (c. 7.) asserts, that the mixture of barley-flour would take away the bitterness. (Tirinus) ---

It has, in effect, that tendency; but the hand of God must still be acknowledged. (Calmet)

Haydock: 2Ki 4:40 - Death

Death, poison, &c. Matthiole accounts this fruit poisonous.

Haydock: 2Ki 4:42 - Baalsalisa // His scrip

Baalsalisa, 15 miles south of Diospolis, and to the north of Jerusalem. (Calmet) ---

His scrip. Hebrew bctsiklono. Protestants, "in the husk thereof." Carmel, means a greenish ear of corn, (Haydock) which might be rubbed in the hand, and so eaten. (Calmet)

Haydock: 2Ki 4:43 - Men

Men. The disciples of Christ found the like difficulty, John vi. 9. (Menochius) ---

God multiplied the provisions for these 100 men, (Calmet) living in the community at Galgal. (Haydock)

Gill: 2Ki 4:1 - Now there cried a certain woman of the wives of the sons of the prophets unto Elisha // saying, thy servant my husband is dead // and thou knowest that thy servant did fear the Lord // and the creditor is come to take unto him my two sons to be bondmen

Now there cried a certain woman of the wives of the sons of the prophets unto Elisha,.... This, according to the Targum, was the wife of Obadiah, who had hid the prophets by fifty in a cave in the times of Ahab; and so Josephus ^q, and it is the commonly received notion of the Jewish writers; though it does not appear that he was a prophet, or the son of a prophet, but the governor or steward of Ahab's house; she was more likely to be the wife of a meaner person; and from hence it is clear that the prophets and their disciples married:

saying, thy servant my husband is dead; which is the lot of prophets, as well as others, Zec 1:5.

and thou knowest that thy servant did fear the Lord; her husband was well known to the prophet, and known to be a good man, one of the 7000 who bowed not the knee to Baal, for the truth of which she appeals to Elisha; and this character she gives of her husband, lest it should be thought that his poverty, and leaving her in debt, were owing to any ill practices of his:

and the creditor is come to take unto him my two sons to be bondmen; which it seems were allowed of when men became poor and insolvent, and died so, to which the allusion is in Isa 1:1; see Gill on Mat 18:25. Josephus ^r suggests, that the insolvency of this man was owing to his borrowing money to feed the prophets hid in the cave; and it is a common notion of the Jews that this creditor was Jehoram the son of Ahab; and in later times it was a law with the Athenians ^s, that if a father had not paid what he was fined in court, the son was obliged to pay it, and in the mean while to lie in bonds, as was the case of Cimon ^t, and others.

Gill: 2Ki 4:2 - And Elisha said unto her, what shall I do for thee // tell me what thou hast in thy house // and she said, thine handmaid hath not anything in the house, save a pot of oil

And Elisha said unto her, what shall I do for thee?.... Or can I do, being poor himself, and unable to relieve her out of his substance, and not knowing where to get anything for her; and so what could she expect from him? signifying, that he pitied her case, but all that he could do was to give her his best advice, and pray for her:

tell me what thou hast in thy house? that she could part with and dispose of, in order to pay her debt; and satisfy her creditor:

and she said, thine handmaid hath not anything in the house, save a pot of oil; that is, nothing of any value; she might have some things, some sort of household goods, though perhaps she had parted with most of them in her poverty; this was the most valuable thing she had.

Gill: 2Ki 4:3 - Then he said, go, borrow thee vessels abroad of all thy neighbours // even empty vessels // borrow not a few

Then he said, go, borrow thee vessels abroad of all thy neighbours,.... For he perceived that she had none:

even empty vessels; which they might more readily lend her:

borrow not a few; but as many as she could get; the prophet, under a divine impulse, was directed to say this to her, foreseeing, by a spirit of prophecy, that a large quantity of oil would be given her.

Gill: 2Ki 4:4 - And when thou art come in // thou shall shut the door upon thee, and upon thy sons // and shalt pour out into all these vessels // and thou shalt set aside that which is full

And when thou art come in,.... Into her house:

thou shall shut the door upon thee, and upon thy sons; that they might be alone in the house while the miracle was working; that they might not be interrupted in what they were to do, by the creditor coming in upon them, or by neighbours, who would be for getting the oil from them in the vessels they had lent them: and that the miracle might appear the plainer, no oil being brought into the house by any:

and shalt pour out into all these vessels; out of the single pot of oil into all they borrowed:

and thou shalt set aside that which is full; by itself, and fill the rest of the empty ones.

Gill: 2Ki 4:5 - So she went from him // and shut the door upon her, and upon her sons // who brought the vessels to her

So she went from him,.... And did as he advised her, borrowed many empty vessels of her neighbours, having faith in what the prophet had said to her:

and shut the door upon her, and upon her sons; and then went to work as she was directed, with her sons:

who brought the vessels to her; the empty ones she had borrowed: and she poured out; the oil out of her pot into them.

Gill: 2Ki 4:6 - And it came to pass when the vessels were full // that she said to her son, bring me yet a vessel // and he said unto her, there is not a vessel more // and the oil stayed

And it came to pass when the vessels were full,.... For the oil being miraculously increased as it was poured forth, there was enough to fill all the vessels; Ben Gersom and Abarbinel say, that when the pot was emptied, all the air that entered it was turned into oil:

that she said to her son, bring me yet a vessel; as she had two sons, one it is probable was employed in setting aside the full vessels, as she poured into them, and the other in bringing to her the empty vessels, and to whom she thus speaks:

and he said unto her, there is not a vessel more; not an empty one, they were all filled:

and the oil stayed; it ran no longer, it was no more multiplied; there was no necessity of continuing the miracle: this oil may be an emblem of the grace that flows from the fulness of it in Christ, to which it is compared, which will be always flowing, as long as there is a vessel of salvation, or faith in any to receive it; see Mat 25:3 1Jo 2:20.

Gill: 2Ki 4:7 - Then she came and told the man of God // and he said, go, sell thy oil, and pay thy debt // and live thou and thy children of the rest

Then she came and told the man of God,.... Elisha the prophet, what had been done, what a quantity of oil she had, and advised with him what was to be done with it:

and he said, go, sell thy oil, and pay thy debt; what was thus miraculously produced was no doubt very good and excellent, and would fetch a good price; and she is therefore bid to turn it into money, and pay her debts with it; she was not to keep it all for her own use, and indulge to luxury with it, but first pay her just debt, as everyone ought to do that is able:

and live thou and thy children of the rest; so that it seems there was enough to pay her debt with it, rid her of her troubles, and somewhat remaining for the support of herself and children.

Gill: 2Ki 4:8 - And it fell on a day // that Elisha passed to Shunem // where was a great woman // and she constrained him to eat bread // and so it was, that, as oft as he passed by, he turned in thither to eat bread

And it fell on a day,.... Or so it was at a certain time:

that Elisha passed to Shunem; a city in the tribe of Issachar; of which see Jos 19:18,

where was a great woman; of great wealth and riches, of great benevolence and hospitality, and of great grace and piety; that feared sin, as the Targum paraphrases it; a woman of great credit and reputation on all accounts. The Jews say ^u she was the sister of Abishag the Shunammite, and the mother of Iddo the prophet:

and she constrained him to eat bread; she had observed him at all times pass that way, and guessed by his habit and deportment that he was a religious man, and therefore took an opportunity to invite him into her house, and take a dinner with her; but he being modest and shy, she was obliged to use some pressing language, and be importunate with him, that he would accept of her invitation, which he did:

and so it was, that, as oft as he passed by, he turned in thither to eat bread; being made very welcome, and encouraged by the free and kind entertainment he met with, as often as he had occasion to come that way, he called and took a meal with her; and this it seems was pretty often, for Shunem was not far from Carmel, which he frequented, and lay in the way to Samaria, Bethel, and Jericho, places he often visited, the schools of the prophets being there.

Gill: 2Ki 4:9 - And she said unto her husband // behold now, I perceive that this is an holy man of God which passeth by us continually

And she said unto her husband,.... Not being willing to do any thing without his leave and consent:

behold now, I perceive that this is an holy man of God which passeth by us continually: and calls here frequently: this she perceived by his discourse and conversation; and by his carriage and behaviour he appeared to be a prophet, and one very eminent for holiness and religion.

Gill: 2Ki 4:10 - Let us make a little chamber, I pray thee, on the wall // 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

Let us make a little chamber, I pray thee, on the wall,.... Either of the city, to which their house might join, or of their garden, a little distance from the house; though the Jewish writers commonly understand it of a little edifice built up of walls of stone or bricks, and not one with reeds, or stud and mud:

let us set for him there a bed; that he may stay all night when he pleases:

and a table; not only to eat his food, but to write on, and lay his books on he reads. Of the table of a scholar of the wise men, in later times, we are told ^t, that two thirds of it were covered with a cloth, and the other third was uncovered, on which stood the plates and the herbs:

and a stool; to sit upon at table:

and a candlestick; with a candle in it, to light him in the night to read by, and the like:

and it shall be, when he cometh to us, that he shall turn in thither; where he would be free from the noise of the house, and be more retired for prayer, reading, meditation, and study, and not be disturbed with the servants of the family, and be mixed with them; all this she contrived, both for his honour, and for his quietness and peace.

Gill: 2Ki 4:11 - And it fell on a day that he came thither // and he turned into the chamber // and lay there

And it fell on a day that he came thither,.... As he had been wont to do:

and he turned into the chamber; built for him, and to which he was directed:

and lay there; all night, and which no doubt was frequently repeated by him, he accepting of the kindness of his host.

Gill: 2Ki 4:12 - And he said to Gehazi his servant // call this Shunammite // and when he had called her, she stood before him

And he said to Gehazi his servant,.... Who attended him wherever he went, and ministered to him, and lay very probably in the same chamber with him; he might be one of the sons of the prophets:

call this Shunammite; tell her I desire to speak with her:

and when he had called her, she stood before him; at the door of the chamber, in great reverence of him, and with much humility, waiting to hear what he had to say to her: this must be understood after what had further passed between Elisha and Gehazi, and between Gehazi and the woman, who returned to his master, and acquainted him with what she had said to him, upon which he was sent to call her, and she came.

Gill: 2Ki 4:13 - 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 will dwell among my own people

And he said unto him,...., To Gehazi, before he went to call her:

say now unto her, behold, thou hast been careful for us with all this care; in building a chamber, and furnishing it with proper household goods, and providing food for them from time to time:

what is to be done for thee? can anything be thought of by thee that will be acceptable, and in my masters power to do for thee, or thy husband?

wouldest thou be spoken for to the king, or to the captain of the host? that her husband might be promoted to some post in the court, or in the camp; intimating, that if either of these was agreeable, Elisha would speak on his behalf, having interest in both through his services in Edom:

and she answered, I will dwell among my own people she was content and satisfied with her present state of life, and the situation she was in, and with her friends and neighbours she lived among, and did not care to remove, though it was to a higher rank of life, and to greater dignity and honour; and she had no suit to make to the king or general, nothing to complain of; and she had friends enough to speak for her, should she want any assistance.

Gill: 2Ki 4:14 - And he said // what then is to be done for her // and Gehazi answered, verily she hath no child, and her husband is old

And he said,.... That is, Elisha to Gehazi, when he returned to him, and told him what the Shunammite said:

what then is to be done for her? something he thought should be done in gratitude, the favours they had received, and advises with his servant what could be thought of, he being one about the house:

and Gehazi answered, verily she hath no child, and her husband is old; and so not likely to have any by him; as children were always very desirable by women, and especially in those days, the servant suggests, that no doubt to have one would be very acceptable to her.

Gill: 2Ki 4:15 - And he said, call her // and when he had called her, she stood in the door

And he said, call her,.... Perhaps finding an impulse on his own mind, from the Spirit of God, that this was the thing to be done for her:

and when he had called her, she stood in the door; of his chamber: See Gill on 2Ki 4:12.

Gill: 2Ki 4:16 - And he said, about this season // according to the time of life // thou shalt embrace a son // and she said, nay, my lord, do not lie unto thine handmaid

And he said, about this season,.... In the next year:

according to the time of life; the usual time women go with child:

thou shalt embrace a son; in thine arms, that shall be born of thee, which she should have in her lap, and in her bosom:

and she said, nay, my lord, do not lie unto thine handmaid; or speak unto her what was not truth; it was so great, and so unaccountable, how it could be in her circumstances, that she could not believe it to be true, though she wished it might; or do not deceive me with vain and false words, or flatter me, jest with me, which would be unbecoming his character as a man of God, and prophet of the Lord; according to the Targum, she wished it might prove true, and she not deceived; see 2Ki 4:28.

Gill: 2Ki 4:17 - And the woman conceived, and bare a son at the season that Elisha said unto her // according to the time of life

And the woman conceived, and bare a son at the season that Elisha said unto her,.... Quickly after this she conceived, and became pregnant, and by that time the year came round, she was brought to bed of a son:

according to the time of life: when she had gone her full time to have a son born alive, and live.

Gill: 2Ki 4:18 - And when the child was grown // it fell on a day that he went out to his father to the reapers

And when the child was grown,.... Perhaps was six or seven years of age, or more:

it fell on a day that he went out to his father to the reapers; it was harvest time, and the men were reaping the corn in the fields; and his father, though a wealthy man, was with them to direct them, and see they did their business well, as Boaz formerly; and the child went out from the house to the field, to see his father and the reapers, for his recreation and diversion.

Gill: 2Ki 4:19 - And he said unto his father, my head, my head // and he said to a lad, carry him home to his mother

And he said unto his father, my head, my head,.... After he had been some time with him, he complained of a pain in his head, which might be owing, as Abarbinel thinks, to the sun's beating upon it, being harvest time, and hot weather; and the pain being exceeding great and vehement, he repeated his complaint, see Jer 4:19.

and he said to a lad, carry him home to his mother; his father gave orders to a lad that attended the reapers to have him home to his mother, that she might give him something to ease him of his pain.

Gill: 2Ki 4:20 - And when he had taken him, and brought him to his mother // he sat on her knees till noon, and then died

And when he had taken him, and brought him to his mother,.... The lad led him home, and delivered him to his mother:

he sat on her knees till noon, and then died; out of her great affection, she took him on her knees, and laid his head in her bosom to sooth the pain, and in this posture he continued until the middle of the day, and then expired; by which it appears it was in the morning when he went into the field, and when the sun was pretty high, and beat strongly on him; which, it may be, produced a fever, and which issued in his death.

Gill: 2Ki 4:21 - And she went up // and laid him on the bed of the man of God // and shut the door upon him // and went out

And she went up,.... Into the little chamber built for the prophet:

and laid him on the bed of the man of God; not from any imagination of any virtue in it to bring her child to life; though she might think of the prophet, and have faith that he could raise it to life, as Elijah raised the widow of Zarephath's son laid on his bed, of which she might have heard; but this being a private room, and into which none went, she laid it here to conceal its death from her husband and family, and to prevent grief, and that they might not bury it until she returned:

and shut the door upon him; that no creature might enter, and, do any damage to his corpse:

and went out; not out of the chamber, that she did before she shut the door, but out of the house.

Gill: 2Ki 4:22 - 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

And she called unto her husband,.... In the field, who might be within call, or by a messenger she sent to him:

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; intimating that she should not be long gone, but should return again presently; saying not a word of the death of the child, or of the occasion of her going.

Gill: 2Ki 4:23 - And he said, wherefore wilt thou go to him today // it is neither new moon nor sabbath // and she said, it shall be well

And he said, wherefore wilt thou go to him today?.... What reason is there for it? what is the meaning of it?

it is neither new moon nor sabbath; neither the first day of the month, nor the seventh day of the week, times which were religiously observed; so with the Heathens the new moon and the seventh of the week, and so the fourth, were sacred ^u; which notions they borrowed from the Jews; see Gill on 1Sa 20:5 and when, it seems, it was usual to frequent the house of the prophet, to hear the word of God read and explained, and other religious exercises performed, as praying and singing praise, and receiving some good instructions and advice. Joseph Kimchi gives a different sense of these words:"there is not a month past, no, not a week, since thou sawest him;''why therefore shouldest thou be in such haste to go to him? so the words for new moon and sabbath may signify:

and she said, it shall be well; it was right for her to go, and it would be well for him and her, and the family; or, "peace" ^w, be easy and quiet, farewell: it is much he had no mistrust of the death of the child, or that it was worse, since it went from him ill.

Gill: 2Ki 4:24 - Then she saddled an ass // and said to her servant, drive, and go forward // slack not thy riding for me, except I bid thee

Then she saddled an ass,.... Her servant did it by her order:

and said to her servant, drive, and go forward; make all the haste he could:

slack not thy riding for me, except I bid thee; do not be afraid of riding too fast for me; if thou dost, I will tell thee; till then, keep on a good pace: Abarbinel says she walked afoot all the way, and ordered the man not to slacken his pace in riding for her, unless she called to him; and the Targum seems to favour this sense,"do not press me to ride unless I call to thee;''so that the ass was for Elijah to ride on; but one would think, that, as she was in haste, quicker dispatch would be made by her riding than by walking, see 2Ki 4:22.

Gill: 2Ki 4:25 - So she went and came unto the man of God at Mount Carmel // and it came to pass, when the man of God saw her afar off // that he said to Gehazi his servant, behold, yonder is that Shunammite

So she went and came unto the man of God at Mount Carmel,.... Where Elijah used to be, and where, perhaps, was a school of the prophets; this, according to Bunting ^x, was sixteen miles from Shunem:

and it came to pass, when the man of God saw her afar off; as he might from the eminence of the mountain:

that he said to Gehazi his servant, behold, yonder is that Shunammite; that has so often and so hospitably entertained us at her house.

Gill: 2Ki 4:26 - 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

Run now, I pray thee, to meet her,.... In respect to her, and to know the occasion of her coming; something is the cause of it:

and say unto her, is it well with thee? is it well with thy husband? is it well with the child? has any disaster befallen thee, thy husband, or the child? are all in good health? or does any disorder attend any of them?

and she answered, it is well; as in general they were, the greatest part, she and her husband; and though the child was dead, yet, if gone to heaven, as she might hope, it was well too; and it is right to judge and say, that all that the Lord does is well: she gives a short answer to the servant, not being willing to be detained, and being desirous of telling her case to the prophet himself.

Gill: 2Ki 4:27 - 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

And when she came to the man of God to the hill,.... To the top of it:

she caught him by the feet; in reverence to him, and as a supplicant, she prostrated herself at his feet, and, out of affection to him, caught hold on them, and held them fast, and determined not to leave him until he had promised to go with her, see Mat 28:9. It was usual with the Jews to lay hold on and kiss the feet or knees of those to whom they did homage, or made supplication, see Mat 28:9. See Gill on Luk 7:38, and so with the Greeks, as may be observed in various passages in Homer ^y and others:

but Gehazi came near to thrust her away; as being troublesome and disagreeable to his master, and not for her honour and credit:

and the man of God said, let her alone, for her soul is vexed within her; or "is bitter" ^z, full of trouble and distress, and knows not what to do, nor very well what she does:

and the Lord hath hid it from me, and hath not told me: what is the cause of this her trouble; for prophets did not know things of themselves, nor had they the vision of prophecy at their will and pleasure, but according to the will of God.

Gill: 2Ki 4:28 - Then she said, did I desire a son of my lord // did I not say, do not deceive me

Then she said, did I desire a son of my lord?.... It was not at her request she had one, at least the first motion was not from her; the prophet first told her, and assured her she should have one, without her asking for it; she might be pleased with it, and desire the promise might be fulfilled; but it was not an inordinate, importunate, desire of one, in which she had exceeded, that so the taking it away from her might be a correction of her for it:

did I not say, do not deceive me; by giving hopes of a child, and yet have none; and now it was equally the same, or worse, to have one, and then to have it taken away again as soon as had almost; so the Targum,"did I not say unto thee, if a child is given me, let it live, if not, do not trouble or grieve me;''and then, no doubt, she told him plainly the child was dead, and where she had laid it, though not recorded.

Gill: 2Ki 4:29 - 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

Then he said to Gehazi, gird up thy loins,.... His loose and long garments about him, that he might make quicker dispatch in travelling:

and take my staff in thine hand, and go thy way; not for the sake of travelling with it, but for an end after mentioned:

if thou meet any man, salute him not; and if any salute thee, answer him not again; that so no time may be lost:

and lay my staff upon the face of the child; he not intending when he said this to go himself, but at the time, as near as he could, when this action was performed, would pray to God to restore life to the child; for he could not imagine that by this bare action it could be done.

Gill: 2Ki 4:30 - 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

And the mother of the child said,.... Having no faith in what the servant was to do, or could do:

as the Lord liveth, and as thy soul liveth, I will not leave thee; signifying she would not go with his servant, but insisted upon it that he himself went with her, or she would not depart:

and he arose, and followed her; influenced by her importunity, and a sense of favours he had received from her, and more especially by the Spirit of God.

Gill: 2Ki 4:31 - And Gehazi passed on before them // and laid the staff upon the face of the child // but there was neither voice nor hearing // wherefore he went again to meet him // and told him, saying, the child is not awaked

And Gehazi passed on before them,.... The prophet and the Shunammite:

and laid the staff upon the face of the child; as he was ordered:

but there was neither voice nor hearing: it seems as if he spoke when he laid the staff on the child, but it heard and answered him not, so that there was no sign of life in it:

wherefore he went again to meet him; upon the road between Carmel and Shunem:

and told him, saying, the child is not awaked; by which he expresses its being dead; or, if he knew nothing of its death, he supposed it fast asleep, which was the reason of its not hearing and answering, though the former seems best.

Gill: 2Ki 4:32 - And when Elisha was come into the house // behold, the child was dead, and laid upon the bed

And when Elisha was come into the house,.... Of the Shunamite, and into the chamber built for him:

behold, the child was dead, and laid upon the bed; upon his bed, and where he found it really dead.

Gill: 2Ki 4:33 - He went in therefore, and shut the door upon them twain // and prayed unto the Lord

He went in therefore, and shut the door upon them twain,.... Himself and the dead child; that nobody might come in and interrupt him in his prayers for the restoration of it to life, nor see the motions and gestures he used, and the postures he put himself in:

and prayed unto the Lord; that he would restore the child to life.

Gill: 2Ki 4:34 - And he went up // and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and stretched himself upon the child // and the flesh of the child waxed warm

And he went up,.... To the bed, which was on an ascent in the chamber; see Gill on 2Ki 1:4 and lay upon the child; as Elijah did on the widow's son of Zarephath, 1Ki 17:21.

and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and stretched himself upon the child; that is, he did each of these one after another, since the disproportion of their bodies would not admit of their being done together:

and the flesh of the child waxed warm; not from any virtue imparted to it by these motions and actions of the prophet, but from life being infused into it by the Lord, which caused an heat in the several parts of the body.

Gill: 2Ki 4:35 - Then he returned and walked in the house to and fro // and went up // and stretched himself upon him // and the child sneezed seven times // and the child opened his eyes

Then he returned and walked in the house to and fro,.... Left the chamber, and came down to the house where the family chiefly resided, and walked to and fro in deep thought and meditation, and, no doubt, in fervent ejaculations for the wished for blessing to be completed:

and went up; to the chamber again, and up to the bed in it:

and stretched himself upon him; as before:

and the child sneezed seven times; which was a sign of life, and even of health; and hereby his head was cleared, as some observe, of those humours that had caused the pains in it ^a, and had issued in death:

and the child opened his eyes; upon the prophet, another sign of life.

Gill: 2Ki 4:36 - And he called Gehazi, and said, call this Shunammite // so he called her: and when she was come in unto him, he said, take up thy son

And he called Gehazi, and said, call this Shunammite,.... To come up to the chamber to him:

so he called her: and when she was come in unto him, he said, take up thy son; from off the bed, alive, safe, and sound.

Gill: 2Ki 4:37 - Then she went in, and fell at his feet, and bowed herself to the ground // and took up her son, and went out

Then she went in, and fell at his feet, and bowed herself to the ground,.... In reverence of him, and with the most profound gratitude and thankfulness for the mercy received:

and took up her son, and went out; of the chamber into her house, with great joy and gladness.

Gill: 2Ki 4:38 - And Elisha came again to Gilgal // and there was a dearth in the land // and the sons of the prophets were sitting before him // and he said unto his servant // set on the great pot, and seethe pottage for the sons of the prophets

And Elisha came again to Gilgal,.... Where he was with Elijah a little before his assumption to heaven, 2Ki 2:1 and whither he went, there being a school of the prophets, as he did to all places where there were any, and where he had been before with Elijah; partly to instruct, encourage, and strengthen them, and partly to confirm his office as a prophet by miracles, which he did in several places he came to:

and there was a dearth in the land; a famine through drought:

and the sons of the prophets were sitting before him: as disciples before their master, see Act 22:3.

and he said unto his servant; very probably Gehazi:

set on the great pot, and seethe pottage for the sons of the prophets; who seemed to have lived together in one house or college, and to be to the number of one hundred, see 2Ki 4:43 and therefore required to have a large pot set on to boil pottage for them all.

Gill: 2Ki 4:39 - And one went out into the fields to gather herbs // and found a wild vine, and gathered thereof wild gourds his lap full // and came and shred them into the pot of pottage // for they knew them not

And one went out into the fields to gather herbs,.... To put into the pottage, the gardens affording none in this time of dearth; or, however, being scarce, were at too great a price for the sons of the prophets to purchase them; and therefore one of them went out into the field to gather what common herbs he could:

and found a wild vine, and gathered thereof wild gourds his lap full; thought to be the same with coloquintida, the leaves of which are very like to a vine, of a very bitter taste, and a very violent purgative, which, if not remedied, will produce ulcerations in the bowels, and issue in death; some think the white brier or white vine is meant, the colour of whose berries is very inviting to look at, but very bitter and ungrateful, and it vehemently purges ^b; the Arabs call a sort of mushroom that is white and soft by this name ^c, but cannot be meant here, because it has no likeness to a wild vine:

and came and shred them into the pot of pottage; cut or chopped them small, and put them into the pot:

for they knew them not; what they were, the nature and virtue of them, being unskilful in botany.

Gill: 2Ki 4:40 - 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

So they poured out for the men to eat,.... When the pottage was boiled, they poured it out into dishes or basins, for the sons of the prophets 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; poison, the cause of death; the pottage was so exceeding bitter, that they concluded there must be some poisonous herb in it; and coloquintida is so bitter, that it is called "the gall of the earth":

and they could not eat thereof: they stopped eating, it being so very disagreeable, and, as they supposed, dangerous.

Gill: 2Ki 4:41 - 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

But he said, then bring meal: and he cast it into the pot,.... And stirred it about in it:

and he said, pour out for the people, that they may eat; as they now might freely, and without any danger, as he intimated:

and there was no harm in the pot; or anything that could do any harm or mischief to the health of men: this was not owing to the natural virtue of meal, but to a miraculous power attending it, whereby the pottage was cured of its malignity, as the bad waters of Jericho were by salt, in a preceding miracle.

Gill: 2Ki 4:42 - And there came a man from Baalshalisha // 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

And there came a man from Baalshalisha,.... Of which place See Gill on 1Sa 9:4, the Targum is, from the south country:

and brought the man of God bread of the firstfruits, twenty loaves of barley; so that it was now barley harvest, and this the first fruits of it, which, according to the law, Lev 23:10, was to be brought to the priest; but being forbid in the land of Israel going up to Jerusalem, religious men brought their firstfruits to the prophets, and here to Elisha, the father of them; believing it would be dispensed with, and acceptable, since they were not allowed to carry them to the proper person; and in this time of famine was very agreeable to the man of God, supposing it only a present:

and full ears of corn in the husk thereof; these were green ears of corn, which they used to parch; but might not be eaten until the firstfruits were offered, and then they might, Lev 23:14, the Targum renders it, "in his garment", in the skirt of his clothes; and to the same purpose are the Syriac and Arabic versions; and so Jarchi interprets it; and Ben Gersom says, it signifies some vessel in which he brought them:

and he said, give unto the people, that they may eat; Elisha did not reserve this offering or present for himself, but, as he had freely received, he freely gave.

Gill: 2Ki 4:43 - And his servitor said // what, should I set this before one hundred men // he said again, give the people, that they may eat // for thus saith the Lord, they shall eat, and shall leave thereof

And his servitor said,.... His servant Gehazi very probably:

what, should I set this before one hundred men? for so many, it seems, the sons of the prophets were in this place; and these loaves being very small, no more, it is thought by some, than one man could eat, and the ears of corn but few, the servant suggests they would be nothing comparatively to such a company of men:

he said again, give the people, that they may eat; he insisted upon it that his orders should be obeyed:

for thus saith the Lord, they shall eat, and shall leave thereof; it was suggested to him by a spirit of prophecy, there would be enough for them, and to spare.

Gill: 2Ki 4:44 - So he set it before them // and they did eat, and left thereof, according to the word of the Lord

So he set it before them,.... The twenty barley loaves, and the full ears of corn:

and they did eat, and left thereof, according to the word of the Lord; as the disciples did at the miracle of the loaves and fishes; though that must be allowed to be a greater miracle than this, Mat 14:17.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Ki 4:1

¹ tn Heb “a wife from among the wives of the sons of the prophets.”

² tn Or “cried out.”

³ tn Heb “your servant feared the Lord.” “Fear” refers here to obedience and allegiance, the products of healthy respect for the Lord’s authority.

NET Notes: 2Ki 4:3

¹ tn Heb “Go, ask for containers from outside, from all your neighbors, empty containers.”

² tn Heb “Do not borrow just a few.”

NET Notes: 2Ki 4:4

¹ tn Heb “all these vessels.”

NET Notes: 2Ki 4:6

¹ tn Heb “to her son.”

NET Notes: 2Ki 4:7

¹ tn Heb “man of God” (also in vv. 16, 22, 25, 27 [twice]).

NET Notes: 2Ki 4:8

¹ tn Heb “great,” perhaps “wealthy.”

² tn Or “she urged him to eat some food.”

³ tn Or “he would turn aside there to eat some food.”

NET Notes: 2Ki 4:9

¹ tn Heb “I know.”

² tn Heb “holy man of God.”

NET Notes: 2Ki 4:10

¹ tn Heb “a small upper room of a wall”; according to HALOT 832 s.v. עֲלִיָּה, this refers to “a fully walled upper room.”

² tn Heb “and let’s put there for him.”

NET Notes: 2Ki 4:11

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “turned aside.”

³ tn Or “slept there.”

NET Notes: 2Ki 4:12

¹ tn Heb “Call for this Shunammite woman.”

² tn Heb “and he called for her and she stood before him.”

NET Notes: 2Ki 4:13

¹ tn Heb “he said to him.”

² tn Heb “you have turned trembling to us with all this trembling.” The exaggerated language is probably idiomatic. The point seems to be that she has taken great pains or gone out of her way to be kind to them. Her concern was a sign of her respect for the prophetic office.

³ tn Heb “Among my people I am living.” This answer suggests that she has security within the context of her family.

NET Notes: 2Ki 4:14

¹ tn Heb “and he said.”

NET Notes: 2Ki 4:15

¹ tn Heb “Call for her.”

² tn Heb “and he called her.”

³ tn Heb “and he called for her and she stood in the door.”

NET Notes: 2Ki 4:16

¹ tn Heb “at this appointed time, at the time [when it is] reviving.” For a discussion of the second phrase see M. Cogan and H. Tadmor, II Kings (AB), 57.

NET Notes: 2Ki 4:18

¹ tn Heb “to his father, to the harvesters.”

NET Notes: 2Ki 4:19

¹ tn Heb “He”; the referent (the boy’s father) has been specified in the translation for clarity.

NET Notes: 2Ki 4:20

¹ tn Heb “knees.”

NET Notes: 2Ki 4:21

¹ tn Heb “man of God’s.”

NET Notes: 2Ki 4:23

¹ sn The new moon was a time of sacrifice and special feasts (Num 28:14; 1 Sam 20:5). Apparently it was a convenient time to visit a prophet. See M. Cogan and H. Tadmor, II Kings (AB), 57.

² tn Heb “peace.”

NET Notes: 2Ki 4:24

¹ tn Heb “lead [the donkey on] and go.”

² tn Heb “do not restrain for me the riding unless I say to you.”

NET Notes: 2Ki 4:25

¹ tn Heb “went and came.”

² tn Heb “the man of God.” The phrase has been replaced by the relative pronoun “he” in the translation for stylistic reasons.

NET Notes: 2Ki 4:26

¹ tn Heb “she said.” The narrator streamlines the story at this point, omitting any reference to Gehazi running to meet her and asking her the questions.

NET Notes: 2Ki 4:27

¹ tn Heb “her soul [i.e., ‘disposition’] is bitter.”

NET Notes: 2Ki 4:29

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “take my staff in your hand.”

³ tn Heb “If you meet a man, do not greet him with a blessing; if a man greets you with a blessing, do not answer.”

NET Notes: 2Ki 4:30

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity. The referent must be Elisha here, since the following verse makes it clear that Gehazi had gone on ahead of them.

NET Notes: 2Ki 4:31

¹ tn Heb “to meet him.”

NET Notes: 2Ki 4:32

¹ tn Heb “look.”

NET Notes: 2Ki 4:33

¹ tn Heb “and closed the door behind the two of them.”

NET Notes: 2Ki 4:34

¹ tn Heb “he went up and lay down over.”

² tn Heb “his” (also in the next two clauses).

³ tn Or perhaps, “body”; Heb “flesh.”

NET Notes: 2Ki 4:35

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “and he returned and went into the house, once here and once there.”

³ tn Heb “and he went up.”

NET Notes: 2Ki 4:36

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “and he called for her.”

NET Notes: 2Ki 4:38

¹ tn Heb “the sons of the prophets were sitting before him.”

² tn The words “the fire” are added for clarification.

³ tn Heb “sons of the prophets.”

NET Notes: 2Ki 4:39

¹ tn Heb “a vine of the field.”

² tn Heb “[some] of the gourds of the field.”

³ tn Heb “he came and cut [them up].”

⁴ tc The Hebrew text reads, “for they did not know” (יָדָעוּ, yada’u) but some emend the final shureq (וּ, indicating a third plural subject) to holem vav (וֹ, a third masculine singular pronominal suffix on a third singular verb) and read “for he did not know it.” Perhaps it is best to omit the final vav as dittographic (note the vav at the beginning of the next verb form) and read simply, “for he did not know.” See M. Cogan and H. Tadmor, II Kings (AB), 59.

NET Notes: 2Ki 4:40

¹ tn Heb “and they poured out [the stew].” The plural subject is probably indefinite.

NET Notes: 2Ki 4:41

¹ tn Or “and let them eat.”

NET Notes: 2Ki 4:42

¹ tn Heb “man of God.”

² tn On the meaning of the word צִקְלוֹן (tsiqlon), “ear of grain,” see HALOT 148 s.v. בָּצֵק and M. Cogan and H. Tadmor, II Kings (AB), 59.

³ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

NET Notes: 2Ki 4:43

¹ tn Heb “How can I set this before a hundred men?”

² tn The verb forms are infinitives absolute (Heb “eating and leaving over”) and have to be translated in light of the context.

NET Notes: 2Ki 4:44

¹ tn Heb “according to the word of the Lord.”

Geneva Bible: 2Ki 4:1

^{( a )} Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did ^{( b )} fear the LORD: and the creditor is come to take unto him my two sons to be ^{( c )} bondmen.

^{( a )} (2Ki 2:3).

^{( b )} And therefore did not fall into debt by carelessness or excess but by the hand of the Lord.

^{( c )} Because I am poor and not able to pay.

Geneva Bible: 2Ki 4:2

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 ^{( d )} pot of oil.

^{( d )} Thus God permits his to be brought many times to extreme necessity, before he helps them, that afterward they may praise his mercy even more.

Geneva Bible: 2Ki 4:4

And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into ^{( e )} all those vessels, and thou shalt set aside that which is full.

^{( e )} The Prophet declares by this to her, that God never fails to provide for his servants, their wives and children, it they trust in him.

Geneva Bible: 2Ki 4:6

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 ^{( f )} stayed.

^{( f )} Or ceased to increase.

Geneva Bible: 2Ki 4:7

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 ^{( g )} rest.

^{( g )} God here not only provided for his servant, that his debts should be paid and so kept his doctrine and profession without slander, but also for his wife and children.

Geneva Bible: 2Ki 4:10

Let us make a ^{( h )} 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.

^{( h )} Which would be separate from the rest of the house, that he might more conveniently give himself to study and prayers.

Geneva Bible: 2Ki 4:13

And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; ^{( i )} 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 ^{( k )} dwell among mine own people.

^{( i )} Thus the servants of God are not unthankful for the benefits they receive.

^{( k )} I am content with what God has sent me, and can lack nothing that one can do for another.

Geneva Bible: 2Ki 4:14

And he said, What then [is] to be done for her? And Gehazi answered, Verily she hath ^{( l )} no child, and her husband is old.

^{( l )} Which was shameful and therefore he would that his master should pray to God for her that she might be fruitful.

Geneva Bible: 2Ki 4:19

And he said unto his father, ^{( m )} My head, my head. And he said to a lad, Carry him to his mother.

^{( m )} His head was hurt badly and therefore he cried.

Geneva Bible: 2Ki 4:23

And he said, Wherefore wilt thou go to him to day? [it is] neither ^{( n )} new moon, nor sabbath. And she said, [It shall be] well.

^{( n )} For at such times the people were wont to resort to the prophets for doctrine and consolation.

Geneva Bible: 2Ki 4:27

And when she came to the man of God to the hill, she ^{( o )} 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.

^{( o )} In token of humility and joy that she had met with him.

Geneva Bible: 2Ki 4:29

Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: ^{( p )} 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.

^{( p )} Make such speed that nothing may stop you in the way, (Luk 10:4).

Geneva Bible: 2Ki 4:34

And he went up, and ^{( q )} 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.

^{( q )} Elijah did the same to the widow's son at Zarephath (1Ki 17:21) and Paul in (Act 20:10) signifying the care that should be in them, who bear the word of God and are distributors of spiritual life.

Geneva Bible: 2Ki 4:35

Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed ^{( r )} seven times, and the child opened his eyes.

^{( r )} Meaning, often.

Geneva Bible: 2Ki 4:38

And Elisha came again to Gilgal: and [there was] a dearth in the ^{( s )} land; and the sons of the prophets [were] sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets.

^{( s )} That is, in the land of Israel.

Geneva Bible: 2Ki 4:39

And one went out into the field to gather herbs, and found a ^{( t )} 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.

^{( t )} Which the apothecaries call colloquintida, and is most vehement and dangerous in purging.

Geneva Bible: 2Ki 4:40

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] ^{( u )} death in the pot. And they could not eat [thereof].

^{( u )} They feared that they were poisoned because of the bitterness.

Geneva Bible: 2Ki 4:43

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 ^{( x )} shall leave [thereof].

^{( x )} It is not the quantity of bread that satisfies, but the blessing that God gives.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: 2Ki 4:1-7

Elisha's miracles were acts of real charity: Christ's were so; not only great wonders, but great favours to those for whom they were wrought. God magnifies his goodness with his power. Elisha readily received a poor widow's complaint. Those that leave their families under a load of debt, know not what trouble they cause. It is the duty of all who profess to follow the Lord, while they trust to God for daily bread, not to tempt him by carelessness or extravagance, nor to contract debts; for nothing tends more to bring reproach upon the gospel, or distresses their families more when they are gone. Elisha put the widow in a way to pay her debt, and to maintain herself and her family. This was done by miracle, but so as to show what is the best method to assist those who are in distress, which is, to help them to improve by their own industry what little they have. The oil, sent by miracle, continued flowing as long as she had empty vessels to receive it. We are never straitened in God, or in the riches of his grace; all our straitness is in ourselves. It is our faith that fails, not his promise. He gives more than we ask: were there more vessels, there is enough in God to fill them; enough for all, enough for each; and the Redeemer's all-sufficiency will only be stayed from the supplying the wants of sinners and saving their souls, when no more apply to him for salvation. The widow must pay her debt with the money she received for her oil. Though her creditors were too hard with her, yet they must be paid, even before she made any provision for her children. It is one of the main laws of the Christian religion, that we pay every just debt, and give every one his own, though we leave ever so little for ourselves; and this, not of constraint, but for conscience' sake. Those who bear an honest mind, cannot with pleasure eat their daily bread, unless it be their own bread. She and her children must live upon the rest; that is, upon the money received for the oil, with which they must put themselves into a way to get an honest livelihood. We cannot now expect miracles, yet we may expect mercies, if we wait on God, and seek to him. Let widows in particular depend upon him. He that has all hearts in his hand, can, without a miracle, send as effectual a supply.

MHCC: 2Ki 4:8-17

Elisha was well thought of by the king of Israel for his late services; a good man can take as much pleasure in serving others, as in raising himself. But the Shunammite needed not any good offices of this kind. It is a happiness to dwell among our own people, that love and respect us, and to whom we are able to do good. It would be well with many, if they did but know when they are really well off. The Lord sees the secret wish which is suppressed in obedience to his will, and he will hear the prayers of his servants in behalf of their benefactors, by sending unasked-for and unexpected mercies; nor must the professions of men of God be supposed to be delusive like those of men of the world.

MHCC: 2Ki 4:18-37

Here is the sudden death of the child. All the mother's tenderness cannot keep alive a child of promise, a child of prayer, one given in love. But how admirably does the prudent, pious mother, guard her lips under this sudden affliction! Not one peevish word escapes from her. Such confidence had she of God's goodness, that she was ready to believe that he would restore what he had now taken away. O woman, great is thy faith! He that wrought it, would not disappoint it. The sorrowful mother begged leave of her husband to go to the prophet at once. She had not thought it enough to have Elisha's help sometimes in her own family, but, though a woman of rank, attended on public worship. It well becomes the men of God, to inquire about the welfare of their friends and their families. The answer was, It is well. All well, and yet the child dead in the house! Yes! 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. When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts too much upon it; for if we did, we have reason to fear it was given in anger, and taken away in wrath. Elisha cried unto God in faith; and the beloved son was restored alive to his mother. Those who would convey spiritual life to dead souls, must feel deeply for their case, and labour fervently in prayer for them. Though the minister cannot give Divine life to his fellow-sinners, he must use every means, with as much earnestness as if he could do so.

MHCC: 2Ki 4:38-44

There was a famine of bread, but not of hearing the word of God, for Elisha had the sons of the prophets sitting before him, to hear his wisdom. Elisha made hurtful food to become safe and wholesome. If a mess of pottage be all our dinner, remember that this great prophet had no better for himself and his guests. The table often becomes a snare, and that which should be for our welfare, proves a trap: this 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. We must acknowledge God's goodness in making our food wholesome and nourishing; I am the Lord that healeth thee. Elisha also made a little food go a great way. Having freely received, he freely gave. God has promised his church, that he will abundantly bless her provision, and satisfy her poor with bread, Psa 132:15; whom he feeds, he fills; and what he blesses, comes to much. Christ's feeding his hearers was a miracle far beyond this, but both teach us that those who wait upon God in the way of duty, may hope to be supplied by Divine Providence.

Matthew Henry: 2Ki 4:1-7

Elisha's miracles were for use, not for show; this recorded here was an act of real charity. Such also were the miracles of Christ, not only great wonders, but great favours to those for whom they were wrought. God magnifies his goodness with his power.

I. Elisha readily receives a poor widow's complaint. She was a prophet's widow; to whom therefore should she apply, but to him that was a father to the sons of the prophets, and concerned himself in the welfare of their families? It seems, the prophets had wives as well as the priests, though prophecy went not by entail, as the priesthood did. Marriage is honourable in all, and not inconsistent with the most sacred professions. Now, by the complaint of this poor woman (2Ki 4:1), we are given to understand, 1. That her husband, being one of the sons of the prophets, was well know to Elisha. Ministers of eminent gifts and stations should make themselves familiar with those that are every way their inferiors, and know their character and state. 2. That he had the reputation of a godly man. Elisha knew him to be one that feared the Lord, else he would have been unworthy of the honour and unfit for the work of a prophet. He was one that kept his integrity in a time of general apostasy, one of the 7000 that had not bowed the knee to Baal. 3. That he was dead, though a good man, a good minister. The prophets - do they live for ever? Those that were clothed with the Spirit of prophecy were not thereby armed against the stroke of death. 4. That he died poor, and in debt more than he was worth. He did not contract his debts by prodigality, and luxury, and riotous living, for he was one that feared the Lord, and therefore durst not allow himself in such courses: nay, religion obliges men not to live above what they have, nor to spend more than what God gives them, no, not in expenses otherwise lawful; for thereby, of necessity, they must disable themselves, at last, to give every one his own, and so prove guilty of a continued act of injustice all along. Yet it may be the lot of those that fear God to be in debt, and insolvent, through afflictive providences, losses by sea, or bad debts, or their own imprudence, for the children of light are not always wise for this world. Perhaps this prophet was impoverished by persecution: when Jezebel ruled, prophets had much ado to live, and especially if they had families. 5. That the creditors were very severe with her Two sons she had to be the support of her widowed state, and their labour is reckoned assets in her hand; that must go therefore, and they must be bondmen for seven years (Exo 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 enquired what she had to make money of, and found she had nothing to sell but one pot of oil, 2Ki 4:2. If she had had any plate or furniture, he would have bidden her part with it, to enable her to be just to her creditors. We cannot reckon any thing really, nor comfortably, our own, but what is so when all our debts are paid. If she had not had this pot of oil, the divine power could have supplied her; but, having this, it will work upon this, and so teach us to make the best of what we have. The prophet, knowing her to have credit among her neighbours, bids her borrow of them empty vessels (2Ki 4:3), for, it seems, she had sold her own, towards the satisfying of her creditors. He directs her to shut the door upon herself and her sons, while she filled all those vessels out of that one. She must shut the door, to prevent interruptions from the creditors, and others while it was in the doing, that they might not seem proudly to boast of this miraculous supply, and that they might have opportunity for prayer and praise to God upon this extraordinary occasion. Observe, (1.) The oil was to be multiplied in the pouring, as the other widow's meal in the spending. The way to increase what we have is to use it; to him that so hath shall be given. It is not hoarding the talents, but trading with them, that doubles them. (2.) It must be poured out by herself, not by Elisha nor by any of the sons of the prophets, to intimate that it is in connexion with our own careful and diligent endeavours that we may expect the blessing of God to enrich us both for this world and the other. What we have will increase best in our own hand.

2. She did it accordingly. She did not tell the prophet he designed to make a fool of her; but firmly believing the divine power and goodness, and in pure obedience to the prophet, she borrowed vessels large and many of her neighbours, and poured out her oil into them. One of her sons was employed to bring her empty vessels, and the other carefully to set aside those that were full, while they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the spring that supplied it, but believed it to be in him in whom all our springs are. Job's metaphor was now verified in the letter (Job 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, Deu 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 (2Ki 4:6), for it was not fit that this precious liquor should run over, and be as water spilt on the ground, which cannot be gathered up again. Note, We are never straitened in God, in his power and bounty, and the riches of his grace; all our straitness is in ourselves. It is our faith that fails, not his promise. He gives above what we ask: were there more vessels, there is enough in God to fill them - enough for all, enough for each. Was not this pot of oil exhausted as long as there were any vessels to be filled from it? And shall we fear lest the golden oil which flows from the very root and fatness of the good olive should fail, as long as there are any lamps to be supplied from it? Zec 4:12.

4. The prophet directed her what to do with the oil she had, 2Ki 4:7. She must not keep it for her own use, to make her face to shine. Those whom Providence has made poor must be content with poor accommodations for themselves (this is knowing how to want ), and must not think, when they get a little of that which is better than ordinary, to feed their own luxury: no, (1.) She must sell the oil to those that were rich, and could afford to bestow it on themselves. We may suppose, being produced by miracle, it was the best of its kind, like the wine (Joh 2:10), so that she might have both a good price and a good market for it. Probably the merchants bought it to export, for oil was one of the commodities that Israel traded in, Eze 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 to do so, must be to discharge that, even before she makes any provision for her children. It is one of the fundamental laws of our religion that we render to all their due, pay every just debt, give every one his own, though we leave ever so little for ourselves; and this, not of constraint but willingly and without grudging; not only for wrath, to avoid being sued, but also for conscience' sake. Those that possess an honest mind cannot with pleasure eat their daily bread, unless it be their own bread. (3.) The rest must not be laid up, but she and her children must live upon it, not upon the oil, but upon the money received from it, with which they must put themselves into a capacity of getting an honest livelihood. No doubt she did as the man of God directed; and hence, [1.] Let those that are poor and in distress be encouraged to trust God for supply in the way of duty. Verily thou shalt be fed, though not feasted. It is true we cannot now expect miracles, yet we may expect mercies, if we wait on God and seek to him. Let widows particularly, and prophets' widows in a special manner, depend upon him to preserve them and their fatherless children alive, for to them he will be a husband, a father. [2.] Let those whom God has blessed with plenty use it for the glory of God and under the direction of his word: let them do justly with it, as this widow did, and serve God cheerfully in the use of it, and as Elisha, be ready to do good to those that need them, be eyes to the blind, and feet to the lame.

Matthew Henry: 2Ki 4:8-17

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 recompence for the kind entertainment which a good woman gave him, as the promise of a son was given to Abraham when he entertained angels. Observe here,

I. The kindness of the Shunammite woman to Elisha. Things are bad enough in Israel, yet not so bad but that God's prophet finds friends, wherever he goes. Shunem was a city in the tribe of Issachar, that lay in the road between Samaria and Carmel, a road that Elisha often travelled, as we find 2Ki 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, Pro 31:11. So famous a man as Elisha could not pass and repass unobserved. Probably he had been accustomed to take some private obscure lodgings in the town; but this pious matron, having notice once of his being there, pressed him with great importunity, and, with much difficulty, constrained him to dine with her, 2Ki 4:8. He was modest and loth to be troublesome, humble and affected not to associate with those of the first rank; so that it was not without some difficulty that he was first drawn into an acquaintance there; but afterwards, whenever he went that way in his circuit, he constantly called there. So well pleased was she with her guest, and so desirous of his company, that she would not only bid him welcome to her table, but provide a lodging-room for him in her house, that he might make the longer stay, not doubting but her house would be blessed for his sake, and all under her roof edified by his pious instructions and example - a good design, yet she would not do it without acquainting her husband, would neither lay out his money nor invite strangers to his house without his consent asked and obtained, 2Ki 4:9, 2Ki 4:10. She suggests to him, 1. That the stranger she would invite was a holy man of God, who therefore would do good to their family, and God would recompense the kindness done to him; perhaps she had heard how well paid the widow of Sarepta was for entertaining Elijah. 2. That the kindness she intended him would be no great charge to them; she would build him only a little chamber. Perhaps she had no spare room in the house, or none private and retired enough for him, who spent much of his time in contemplation, and cared not for being disturbed with the noise of the family. The furniture shall be very plain; no costly hangings, no stands, no couches, no looking-glasses, but a bed, and a table, a stool, and a candlestick, all that was needful for his convenience, not only for his repose, but for his study, his reading and writing. Elisha seemed highly pleased with these accommodations, for he turned in and lay there (2Ki 4:11), and, as it should seem, his man in the same chamber, for he was far from taking state.

II. Elisha's gratitude for this kindness. Being exceedingly pleased with the quietness of his apartment, and the friendliness of his entertainment, he began to consider with himself what recompence he should make her. Those that receive courtesies should study to return them; it ill becomes men of God to be ungrateful, or to sponge upon those that are generous. 1. He offered to use his interest for her in the king's court (2Ki 4:13): Thou hast been careful for us with all this care (thus did he magnify the kindness he received, as those that are humble are accustomed to do, though in the purse of one so rich, and in the breast of one so free, it was as nothing); now what shall be done for thee? As the liberal devise liberal things, so the grateful devise grateful things. " Wouldst thou be spoken for to the king, or the captain of the host, for an office for thy husband, civil or military? Hast thou any complaint to make, any petition to present, any suit at law depending, that needs the countenance of the high powers? Wherein can I serve thee?"It seems Elisha had got such an interest by his late services that, though he chose not to prefer himself by it, yet he was capable of preferring his friends. A good man can take as much pleasure in serving others as in raising himself. But she needs not any good offices of this kind to be done for her: I dwell (says she) among my own people, that is, "We are well off as we are, and do not aim at preferment."It is a happiness to dwell among our own people, that love and respect us, and to whom we are in a capacity of doing good; and a greater happiness to be content to do so, to be easy, and to know when we are well off. Why should those that live comfortably among their own people covet to live delicately in kings' palaces? It would be well with many if they did but know when they were well off. Some years after this we find this Shunammite had occasion to be spoken for to the king, though now she needed it not, 2Ki 8:3, 2Ki 8:4. Those that dwell among their own people must not think their mountain stands so strong as that it cannot be moved; they may be driven, as this good woman was, to sojourn among strangers. Our continuing city is above. 2. He did use his interest for her in the court of heaven, which was far better. Elisha consulted with his servant what kindness he should do for her, to such a freedom did this great prophet admit even his servant. Gehazi reminded him that she was childless, had a great estate, but no son to leave it to, and was past hopes of having any, her husband being old. If Elisha could obtain this favour from God for her, it would be the removal of that which at present was her only grievance. Those are the most welcome kindnesses which are most suited to our necessities. He sent for her immediately. She very humbly and respectfully stood in the door (2Ki 4:15), according to her accustomed modesty, and then he assured her that within a year she should bring forth a son, 2Ki 4:16. She had received this prophet in the name of a prophet, and now she had not a courtier's reward, in being spoken for to the king, but a prophet's reward, a signal mercy given by prophets and in answer to prayer: the promise was a surprise to her, and she begged that she might not be flattered by it: " Nay, my lord, thou are a man of God, and therefore I hope speakest seriously, and doth not jest with me, nor lie unto thy handmaid."The event, within the time limited, confirmed the truth of the promise: She bore a son at the season that Elisha spoke of, 2Ki 4:17. God built up her house, in reward to her kindness in building the prophet a chamber. We may well imagine what joy this brought to the family. Sing, O barren! thou that didst not bear.

Matthew Henry: 2Ki 4:18-37

We may well suppose that, after the birth of this son, the prophet was doubly welcome to the good Shunammite. He had thought himself indebted to her, but henceforth, as long as she lives, she will think herself in his debt, and that she can never do too much for him. We may also suppose that the child was very dear to the prophet, as the son of his prayers, and very dear to the parents, as the son of their old age. But here is,

I. The sudden death of the child, though so much a darling. he was so far past the perils of infancy that he was able to go to the field to his father, who no doubt was pleased with his engaging talk, and his joy of his son was greater than the joy of his harvest; but either the cold or the heat of the open field overcame the child, who was bred tenderly, and he complained to his father that his head ached, 2Ki 4:19. Whither should we go with our complaints, but to our heavenly Father? Thither the Spirit of adoption brings believers with all their grievances, all their desires, teaching them to cry, with groanings that cannot be uttered, " My head, my head; my heart, my heart."The father sent him to his mother's arms, his mother's lap, little suspecting any danger in his indisposition, but hoping he would drop asleep in his mother's bosom and awake well; but the sickness proved fatal; he slept the sleep of death (2Ki 4:20), was well in the morning and dead by noon: all the mother's care and tenderness could not keep him alive. A child of promise, a child of prayer, and given in love, yet taken away. Little children lie open to the arrests of sickness and death. But how admirably does the prudent pious mother guard her lips under this surprising affliction! Not one peevish murmuring word comes from her. She has a strong belief that the child will be raised to life again: like a genuine daughter of Abraham's faith, as well as loins, she accounts that God is able to raise him from the dead, for thence at first she received him in a figure, Heb 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 (2Ki 4:21), expecting that he will stand her friend. O woman! great is thy faith. he that wrought it would not frustrate it.

II. The sorrowful mother's application to the prophet on this sad occasion; for it happened very opportunely that he was now at the college upon Mount Carmel, not far off.

1. She begged leave of her husband to go to the prophet, yet not acquainting him with her errand, lest he should not have faith enough to let her go, 2Ki 4:22. He objected, It is neither new moon nor sabbath (2Ki 4:23), which intimates that on those feasts of the Lord she used to go to the assembly in which he presided, with other good people, to hear the word, and to join with him in prayers and praises. She did not think it enough to have his help sometimes in her own family, but, though a great woman, attended on public worship, for which this was none of the times appointed; therefore, said the husband, "why wilt thou go to day? What is the matter?""No harm,"said she, " It shall be well, so you will say yourself hereafter."See how this husband and wife vied with each other in showing mutual regard; she was so dutiful to him that she would not go till she had acquainted him with her journey, and he so kind to her that he would not oppose it, though she did not think fit to acquaint him with her business. 2. She made all the haste she could to the prophet (2Ki 4:24), and he, seeing her at a distance, sent his servant to enquire whether any thing was amiss, 2Ki 4:25, 2Ki 4:26. The questions were particular: Is it well with thee? Is it well with thy husband? Is it well with the child? Note, It well becomes the men of God, with tenderness and concern, to enquire about the welfare of their friends and their families. The answer was general It is well. Gehazi was not the man that she came to complain to, and therefore she put him off with this; she said little, and little said is soon amended (Psa 39:1, Psa 39:2), but what she did say was very patient: "It is well with me, with my husband, with the child"- all well, and yet the child dead in the house. Note, When God calls away our dearest relations by death it becomes us quietly to say, "It is well both with us and them;"it is well, for all is well that God does; all is well with those that are gone if they have gone to heaven, and all well with us that stay behind if by the affliction we are furthered in our way thither. 3. When she came to the prophet she humbly reasoned with him concerning her present affliction. She threw herself at his feet, as one troubled and in grief, which she never showed till she came to him who, she believed, could help her, 2Ki 4:27. When her passion would do her service she knew how to discover it, as well as how to conceal it when it would do her disservice. Gehazi knew his master would not be pleased to see her lie at his feet, and therefore would have raised her up; but Elisha waited to hear from her, since he might not know immediately from God, what was the cause of her trouble. God discovered things to his prophets as he saw fit, not always as they desired; God did not show this to the prophet, because he might know it from the good woman herself. What she said was very pathetic. She appealed to the prophet, (1.) Concerning her indifference to this mercy which was now taken from her: " Did I desire a son of my lord? No, thou knowest I did not; it was thy own proposal, not mine; I did not fret for the want of a son, as Hannah, nor beg, as Rachel, Give me children or else I die. "Note, When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts inordinately upon it; for, if we did, we have reason to fear it was given in anger and taken away in wrath. (2.) Concerning her entire dependence upon the prophet's word: Did I not say, Do not deceive me? Yes, she did say so (2Ki 4:16), and this reflection upon it may be considered either, [1.] As quarrelling with the prophet for deceiving her. She was ready to think herself mocked with the mercy when it was so soon removed, and that it would have been better she had never had this child than to be deprived of him when she began to have comfort in him. Note, The loss of a mercy should not make us undervalue the gift of it. Or, [2.] As pleading with the prophet for the raising of the child to life again: " I said, Do not deceive me, and I know thou wilt not."Note, However the providence of God may disappoint us, we may be sure the promise of God never did, nor ever will, deceive us: hope in that will not make us ashamed.

III. The raising of the child to life again. We may suppose that the woman gave Elisha a more express account of the child's death, and he gave her a more express promise of his resurrection, than is here related, where we are briefly told,

1. That Elisha sent Gehazi to go in all haste to the dead child, gave him his staff, and bade him lay that on the face of the child, 2Ki 4:29. I know not what to make of this. Elisha knew that Elijah raised the dead child with a very close application, stretching himself upon the child, and praying again and again, and could he think to raise this child by so slight a ceremony as this, especially when nothing hindered him from coming himself? Shall such a power as this be delegated, and to no better man that Gehazi? Bishop Hall suggests that it was done out of human conceit, and not by divine instinct, and therefore it failed of the effect; God will not have such great favours made too cheap, nor shall they be too easily come by, lest they be undervalued.

2. The woman resolved not to go back without the prophet himself (2Ki 4:30): I will not leave thee. She had no great expectation from the staff, she would have the hand, and she was in the right of it. Perhaps God intended hereby to teach us not to put that confidence in creatures, that are servants, which the power of the Creator, their Master and ours, will alone bear the weight of. Gehazi returns re infecta - without success, without the tidings of any sign of life in the child (2Ki 4:31): The child is not awaked, intimating, to the comfort of the mother, that its death was but a sleep, and that he expected that it would shortly be awaked. In the raising of dead souls to spiritual life ministers can do no more by their own power than Gehazi here could; they lay the word, like the prophet's staff, before their faces, but there is neither voice nor hearing, till Christ, by his Spirit, comes himself. The letter alone kills; it is the Spirit that gives life. It is not prophesying upon dry bones that will put life into them, breath must come from heaven and breathe upon those slain.

3. The prophet, by earnest prayer, obtained from God the restoring of this dead child to life again. He found the child dead upon his own bed (2Ki 4:32), and shut the door upon them twain, 2Ki 4:33. Even the dead child is spoken of as a person, one of the twain, for it was still in being and not lost. He shut out all company, that he might not seem to glory in the power God had given him, or to use it for ostentation and to be seen of men. Observe,

(1.) How closely the prophet applied himself to this great operation, perhaps being sensible that he had tempted God too much in thinking to effect it by the staff in Gehazi's hand, for which he thought himself rebuked by the disappointment. He now found it a harder task than he then thought, and therefore addressed himself to it with great solemnity. [1.] He prayed unto the Lord (2Ki 4:33), 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 (2Ki 4:34), 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, 2Ki 4:35. 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 (2Ki 4:34), which gave the prophet encouragement to continue instant in prayer. After a while, the child sneezed seven times, which was an indication, not only of life, but liveliness. Some have reported it as an ancient tradition that when God breathed into Adam the breath of life the first evidence of his being alive was sneezing, which gave rise to the usage of paying respect to those that sneeze. Some observe here that sneezing clears the head, and there lay the child's distemper.

(3.) How joyfully the child was restored alive to his mother (2Ki 4:36, 2Ki 4:37), and all parties concerned were not a little comforted, Act 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.

Matthew Henry: 2Ki 4:38-44

We have here Elisha in his place, in his element, among the sons of the prophets, teaching them, and, as a father, providing for them; and happy it was for them that they had one over them who naturally cared for their state, under whom they were well fed and well taught. There was a dearth in the land, for the wickedness of those that dwelt therein, the same that we read of, 2Ki 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 to whom he preached. Elisha was in the more care about it now because of the dearth, that the sons of the prophets might not be ashamed in this evil time, but, even in the days of famine, might be satisfied, Psa 37:19.

I. He made hurtful food to become safe and wholesome. 1. On the lecture-day, the sons of the prophets being all to attend, he ordered his servant to provide food for their bodies, while he was breaking to them the bread of life for their souls. Whether there was any flesh-meat for them does not appear; he orders only that pottage should be seethed for them of herbs, 2Ki 4:38. The sons of the prophets should be examples of temperance and mortification, not desirous of dainties, but content with plain food. If they have neither savoury meats nor sweet meats, nay, if a mess of pottage be all the dinner, let them remember that this great prophet entertained himself and his guests no better. 2. One of the servitors, who was sent to gather herbs (which, it should seem, must serve instead of flesh for the pottage), by mistake brought in that which was noxious, or at least very nauseous, and shred it into the pottage: wild gourds they are called, 2Ki 4:39. 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, 2Ki 4:40. 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, 2Ki 4:41. It is probable that there was meal in it before, but that was put in by a common hand, only to thicken the pottage; this was the same thing, but cast in by Elisha's hand, and with intent to heal the pottage, by which it appears that the change was not owing to the meal (that was the sign only, not the means), but to the divine power. Now all was well, not only no death, but no harm in the pot. We must acknowledge God's goodness in making our food wholesome and nourishing. I am the Lord that healeth thee.

II. He made a little food to go a great way. 1. Elisha had a present brought him of twenty barley-loaves and some ears of corn (2Ki 4:42), a present which, in those ages, would not be despicable at any time, but now in a special manner valuable, when there was a dearth in the land. It is said to be of the first-fruits, which was God's due out of their increase; and when the priests and Levites were all at Jerusalem, out of their reach, the religious people among them, with good reason, looked upon the prophets as God's receivers, and brought their first-fruits to them, which helped to maintain their schools. 2. Having freely received, he freely gave, ordering it all to be set before the sons of the prophets, reserving none for himself, none for the hereafter. " Let the morrow take thought for the things of itself, give it all to the people that they may eat."It well becomes the men of God to be generous and open-handed, and the fathers of the prophets to be liberal to the sons of the prophets. 3. Though the loaves were little, it is likely no more than what one man would ordinarily eat at a meal, yet with twenty of them he satisfied 100 men, 2Ki 4:43, 2Ki 4:44. his servant thought that to set so little meat before so many men was but to tantalize them, and shame his master for making so great an invitation to such short commons; but he in God's name, pronounced it a full meal for them, and so it proved; they did eat, and left thereof, not because their stomachs failed them, but because the bread increased in the eating. God has promised his church (Psa 132:15) that he will abundantly bless her provision, and satisfy her poor with bread; for whom he feeds he fills, and what he blesses comes to much, as what he blows upon comes to little, Hag 1:9. Christ's feeding his hearers was a miracle far beyond this; but both teach us that those who wait upon God in the way of duty may hope to be both protected and supplied by a particular care of divine Providence.

Keil-Delitzsch: 2Ki 4:1-7

From 2 Kings 4 through 2 Kings 8:6 there follows a series of miracles on the part of Elisha, which both proved this prophet to be the continuer of the work which Elijah had begun, of converting Israel from the service of Baal to the service of the living God, and also manifested the beneficent fruits of the zeal of Elijah for the honour of the Lord of Sabaoth in the midst of the idolatrous generation of his time, partly in the view which we obtain from several of these accounts of the continuance and prosperity of the schools of the prophets, and partly in the attitude of Elisha towards the godly in the land as well as towards Joram the king, the son of the idolatrous Ahab, and in the extension of his fame beyond the limits of Israel. (See the remarks on the labours of both prophets at pp. 161ff., and those on the schools of the prophets at 1Sa 19:24.), - All the miracles described in this section belong to the reign of Joram king of Israel. They are not all related, however, in chronological order, but the chronology is frequently disregarded for the purpose of groping together events which are homogeneous in their nature. This is evident, not only from the fact that ( a ) several of these accounts are attached quite loosely to one another without any particle to indicate sequence (vid., 2Ki 4:1, 2Ki 4:38, 2Ki 4:42; 2Ki 5:1; 2Ki 6:8, and 2Ki 8:1), and ( b ) we have first of all those miracles which were performed for the good of the scholars of the prophets and of particular private persons (2 Kings 4-6:7), and then such works of the prophet as bore more upon the political circumstances of the nation, and of the king as the leader of the nation (2 Kings 6:8-7:20), but also from the circumstance that in the case of some of these facts you cannot fail to perceive that their position is regulated by their substantial relation to what precedes or what follows, without any regard to the time at which they occurred. Thus, for example, the occurrence described in 2Ki 8:1-6, which should undoubtedly stand before 2 Kings 5 so far as the chronology is concerned, is placed at the end of the miracles which Elisha wrought for king Joram, simply because it exhibits in the clearest manner the salutary fruit of what he had done. And so, again, the account of Naaman the leper is placed in 2 Kings 5, although its proper position would be after 2Ki 6:7, because it closes the series of miracles performed for and upon private persons, and the miracle was wrought upon a foreigner, so that the fame of the prophet had already penetrated into a foreign country; whereas in order of time it should either stand between 2Ki 6:23 and 2Ki 6:24 of the sixth chapter (because the incursions of the flying parties of Syrians, to which 2 Kings 6:8-23 refers, had already taken place), or not till after the close of 2 Kings 7. On the other hand, the partial separation of the miracles performed for the schools of the prophets (2Ki 4:1-7, 2Ki 4:38-44, and 2Ki 6:1-7) can only be explained on chronological grounds; and this is favoured by the circumstance that the events inserted between are attached by a Vav consec ., which does indicate the order of sequence (2Ki 5:8. and 2Ki 6:1.). Regarded as a whole, however, the section 2 Kings 4:1-8:6, which was no doubt taken from a prophetical monograph and inserted into the annals of the kings, is in its true chronological place, since the account in 2 Kings 3 belongs to the earlier period of the history, and the events narrated from 2Ki 8:7 onwards to the later period.

2Ki 4:1-7

The Widow's Cruse of Oil. - A poor widow of the scholars of the prophets complained to Elisha of her distress, namely, that a creditor was about to take her two sons as servants (slaves). The Mosaic law gave a creditor the right to claim the person and children of a debtor who was unable to pay, and they were obliged to serve him as slaves till the year of jubilee, when they were once more set free (Lev 25:39-40). When the prophet learned, on inquiry that she had nothing in her house but a small flask of oil ( אסוּך , from סוּך , means an anointing flask, a small vessel for the oil necessary for anointing the body), he told her to beg of all her neighbours empty vessels, not a few ( אל־תּמעיטי , make not few, sc. to beg), and then to shut herself in with her sons, and to pour from her flask of oil into all these vessels till they were full, and then to sell this oil and pay her debt with the money, and use the rest for the maintenance of herself and her children. She was to close the house-door, that she might not be disturbed in her occupation by other people, and also generally to avoid all needless observation while the miracle was being performed. תּסּיאי המּלא , let that which is filled be put on one side, namely by the sons, who handed her the vessels, according to 2Ki 4:5 and 2Ki 4:6, so that she was able to pour without intermission. The form מיצקת is a participle Piel , and is quite appropriate as an emphatic form; the Keri השּׁקת ( Hiphil ) is an unnecessary alteration, especially as the Hiphil of יצק is הצּיּק . השׁמן ויּעמד , then the oil stood, i.e., it ceased to flow. The asyndeton בניך ואתּ is very harsh, and the Vav copul . has probably dropped out. With the alteration proposed by L. de Dieu, viz., of ואתּ into ואת , "live with thy sons,"the verb תּחיי would necessarily stand first (Thenius).

Keil-Delitzsch: 2Ki 4:8-37

The Shunammite and her Son. - 2Ki 4:8. When Elisha was going one day (lit., the day, i.e., at that time, then) to Shunem ( Solam , at the south-western foot of the Lesser Hermon; see at 1Ki 1:3), a wealthy woman ( גּדולה as in 1Sa 25:2, etc.) constrained him to eat at her house; whereupon, as often as he passed by that place in his subsequent journeys from Carmel to Jezreel and back, he was accustomed to call upon her ( סוּר as in Gen 19:2).

2Ki 4:9-10

The woman then asked her husband to build a small upper chamber for this holy man of God, and to furnish it with the necessary articles of furniture (viz., bed, table, seat, and lamp), that he might always turn in at their house. עליּת־קיר is either a walled upper chamber, i.e., one built with brick and not with wooden walls (Cler., Then.), or an upper chamber built upon the wall of the house (Ges.).

2Ki 4:11-13

After some time, when Elisha had spent the night in the chamber provided for him, he wanted to make some acknowledgment to his hostess for the love which she had shown him, and told his servant Gehazi to call her, and say to her: "Thou hast taken all this care for us, what shall I do to thee? Hast thou (anything) to say to the king or the chief captain?"i.e., hast thou any wish that I could convey to them, and intercede for thee? There is something striking here in the fact that Elisha did not address the woman himself, as she was standing before him, but told her servant to announce to her his willingness to make some return for what she had done. This was, probably, simply from a regard to the great awe which she had of the "holy man of God"(2Ki 4:9), and to inspire her with courage to give expression to the wishes of her heart.

(Note: The conjecture that Elisha would not speak to her directly for the sake of maintaining his dignity, or that the historian looked upon such conversation with women as unbecoming in a teacher of the law (Thenius), is already proved to be untenable by 2Ki 4:15, 2Ki 4:16, where Elisha does speak to her directly.)

She answered: "I dwell among my people,"i.e., not, I merely belong to the people (Thenius), but, I live quietly and peaceably among my countrymen, so that I have no need for any intercession with the king and great men of the kingdom. Ἀπραγμοσύνῃ χαίρω καὶ εἰρηνικῶς διάγω καὶ πρός τινα ἀμφισβήτησιν ούκ ἀνέχομαι (Theodoret).

2Ki 4:14-16

When Elisha conversed with Gehazi still further on the matter, the latter said: "But she has no son, and her husband is old."Elisha then had her called again, and told her when she had entered the door: "At this time a year hence ( חיּה כּעת , lit., at the time when it revives again; see at Gen 18:10) thou wilt embrace a son."The same favour was to be granted to the Shunammite as that which Sarah had received in her old age, that she might learn that the God of Abraham still ruled in and for Israel. She replied: "No, my lord, thou man of God," אל־תּכזּב , I do not excite in thy servant any deceptive hopes.

2Ki 4:17

But however incredible this promise might appear to her, as it had formerly done to Sarah (Gen 18:12-13), it was fulfilled at the appointed time (cf. Gen 21:2).

2Ki 4:18-20

But even the faith of the pious woman was soon to be put to the test, and to be confirmed by a still more glorious revelation of the omnipotence of the Lord, who works through the medium of His prophets. When the child presented to her by God had grown up into a lad, he complained one day to the reapers of the field of a violent headache, saying to his father, "My head, my head!"He was then taken home to his mother, and died at noon upon her knees, no doubt from inflammation of the brain produced by a sunstroke.

2Ki 4:21-23

The mother took the dead child at once up to the chamber built for Elisha, laid it upon the bed of the man of God, and shut the door behind her; she then asked her husband, without telling him of the death of the boy, to send a young man with a she-ass, that she might ride as quickly as possible to the man of God; and when her husband asked her, "Wherefore wilt thou go to him to-day, since it is neither new moon nor Sabbath?"

(Note: From these words, Theod., Kimchi, C. a Lap., Vatabl., and others have drawn the correct conclusion, that the pious in Israel were accustomed to meet together at the prophets'houses for worship and edification, on those days which were appointed in the law (Lev 23:3; Num 28:11.) for the worship of God; and from this Hertz and Hengstenberg have still further inferred, that in the kingdom of the ten tribes not only were the Sabbath and new moons kept, as is evident from Amo 8:5 also, but the prophets supplied the pious in that kingdom with a substitute for the missing Levitical priesthood.)

she replied, shalom ; i.e., either "it is all well,"or "never mind."For this word, which is used in reply to a question after one's health (see 2Ki 4:26), is apparently also used, as Clericus has correctly observed, when the object is to avoid giving a definite answer to any one, and yet at the same time to satisfy him.

2Ki 4:24-25

She then rode without stopping, upon the animal driven by the young man, to Elisha at mount Carmel. לרכּב אל־תּעצר־לי , literally, do not hinder me from riding.

2Ki 4:25-27

When the prophet saw her מנּגד (from the opposite), that is to say, saw her coming in the distance, and recognised her as the Shunammite, he sent Gehazi to meet her, to ask her about her own health and that of her husband and child. She answered, shalom , i.e., well, that she might not be detained by any further discussion, and came to the prophet and embraced his feet, to pray for the help of the "holy man of God."Gehazi wanted to thrust her away, "because it seemed to him an immodest importunity to wish to urge the prophet in such a way as this, and as it were to compel him"(Seb. Schm.); but the prophet said, "Let her alone, for her soul is troubled, and Jehovah has hidden it from me and has not told me."

(Note: All that we can infer from these last words with regard to the nature of prophecy, is that the donum propheticum did not involve a supernatural revelation of every event.)

2Ki 4:28

The pious woman then uttered this complaint to the prophet: "Did I ask a son of the Lord? Did I not say, Do not deceive me?"What had happened to her she did not say, - a fact which may easily be explained on psychological grounds from her deep sorrow, - but Elisha could not fail to discover it from what she said.

2Ki 4:29

He therefore directed his servant Gehazi: "Gird thy loins and take thy staff in thy hand and go: if thou meet any one, thou wilt not salute him; and if any one salute thee, thou wilt not answer him; and lay my staff upon the face of the boy."The object of this command neither to salute nor to return salutations by the way, was not merely to ensure the greatest haste (Thenius and many others), inasmuch as the people of the East lose a great deal of time in prolonged salutations (Niebuhr, Beschr. v. Arab . p. 48),

(Note: Or, as C. a Lap. supposes: "that Gehazi might avoid all distraction of either eyes or ears, and prepare himself entirely by prayers for the accomplishment of so great a miracle."Theodoret explains it in a similar manner: "He knew that he was vainglorious and fond of praise, and that he would be sure to tell the reason of his journey to those who should meet him by the way. And vainglory is a hindrance to thaumaturgy.")

but the prophet wished thereby to preclude at the very outset the possibility of attributing the failure of Gehazi's attempt to awaken the child to any external or accidental circumstance of this kind. For since it is inconceivable that the prophet should have adopted a wrong method, that is to say, should have sent Gehazi with the hope that he would restore the dead boy to life, his only intention in sending the servant must have been to give to the Shunammite and her family, and possibly also to Gehazi himself, a practical proof that the power to work miracles was not connected in any magical way with his person or his staff, but that miracles as works of divine omnipotence could only be wrought through faith and prayer; not indeed with the secondary intention of showing that he alone could work miracles, and so of increasing his own importance (Köster), but to purify the faith of the godly from erroneous ideas, and elevate them from superstitious reliance upon his own human person to true reliance upon the Lord God.

2Ki 4:30

The mother of the boy does not appear, indeed, to have anticipated any result from the measures adopted by Elisha; for she swears most solemnly that she will not leave him. But the question arises, whether this urging of the prophet to come himself and help arose from doubt as to the result of Gehazi's mission, or whether it was not rather an involuntary utterance of her excessive grief, and of the warmest wish of her maternal heart to see her beloved child recalled to life. We may probably infer the latter from the fulfilment of her request by Elisha.

2Ki 4:31

Gehazi did as he was commanded, but the dead child did not come to life again; the prophet's staff worked no miracle. "There was no sound and no attention,"i.e., the dead one gave no sign of life. This is the meaning of קשׁב ואין קול אין both here and 1Ki 18:29, where it is used of dead idols. The attempt of Gehazi to awaken the child was unsuccessful, not propter fidem ipsi a muliere non adhibitam (Seb. Schm.), nor because of the vainglory of Gehazi himself, but simply to promote in the godly of Israel true faith in the Lord.

2Ki 4:32-35

Elisha then entered the house, where the boy was lying dead upon his bed, and shut the door behind them both (i.e., himself and the dead child), and prayed to the Lord. He then lay down upon the boy, so that his mouth, his eyes, and his hands lay upon the mouth, eyes, and hands of the child, bowing down over him ( גּהר ; see at 1Ki 18:42); and the flesh (the body) of the child became warm. He then turned round, i.e., turned away from the boy, went once up and down in the room, and bowed himself over him again; whereupon the boy sneezed seven times, and then opened his eyes. This raising of the dead boy to life does indeed resemble the raising of the dead by Elijah (1Ki 17:20.); but it differs so obviously in the manner in which it was effected, that we may see at once from this that Elisha did not possess the double measure of the spirit of Elijah. It is true that Elijah stretched himself three times upon the dead child, but at his prayer the dead returned immediately to life, whereas in the case of Elisha the restoration to life was a gradual thing.

(Note: The raising of the dead by Elijah and Elisha, especially by the latter, has been explained by many persons as being merely a revivification by magnetic manipulations or by the force of animal magnetism (even Passavant and Ennemoser adopt this view). But no dead person was ever raised to life by animal magnetism; and the assumption that the two boys were only apparently dead is at variance with the distinct words of the text, in addition to which, both Elisha and Elijah accomplished the miracle through their prayer, as is stated as clearly as possible both here (2Ki 4:33) and also at 1Ki 17:21-22.)

And they both differ essentially from the raising of the dead by Christ, who recalled the dead to life by one word of His omnipotence (Mar 5:39-42; Luk 7:13-15; Joh 11:43-44), a sign that He was the only-begotten Son of God, to whom the Father gave to have life in Himself, even as the Father has life in Himself (Joh 5:25.), in whose name the Apostle Peter also was able through prayer to recall the dead Tabitha to life, whereas Elisha and Elijah had only to prophesy by word and deed of the future revelation of the glory of God.

2Ki 4:36-37

After the restoration of the boy to life, Elisha had his mother called and gave her back her son, for which she fell at his feet with thanksgiving.

Keil-Delitzsch: 2Ki 4:38-41

Elisha Makes Uneatable Food Wholesome. - 2Ki 4:38. When Elisha had returned to Gilgal, the seat of a school of the prophets (see at 2Ki 2:1), i.e., had come thither once more on his yearly circuit, during the famine which prevailed in the land (see at 2Ki 8:1), and the prophets' scholars sat before him (the teacher and master), he directed his servant (i.e., probably not Gehazi, but the pupil who waited upon him) to put the large pot to the fire and boil a dish for the pupils of the prophets. שׁפט answers to the German beisetzen , which is used for placing a vessel upon the fire (cf. Eze 24:3).

2Ki 4:39

One (of these pupils) then went to the field to gather vegetables ( ארת , olera: for the different explanations of this word see Celsii Hierobot . i. 459ff., and Ges. Thes . p. 56), and found שׂדה גּפן , i.e., not wild vines, but wild creepers (Luther), field-creepers resembling vines; and having gathered his lap full of wild cucumbers, took them home and cut them into the vegetable pot. because they did not know them. פּקּעת is rendered in the ancient versions colocynths (lxx πολυπὴ ἀγρία , i.e., according to Suid., Colocynthis ), whereas Gesenius ( Thes . p. 1122), Winer, and others, follow Celsius ( l.c . i. 393ff.), have decided in favour of wild cucumbers, a fruit resembling an acorn, or, according to Oken, a green fleshy fruit of almost a finger's length and an inch thick, which crack with a loud noise, when quite ripe, and very gentle pressure, spirting out both juice and seeds, and have a very bitter taste. The reason for this decision is, that the peculiarity mentioned answers to the etymon פּקע , to split, in Syr. and Chald. to crack. Nevertheless the rendering given by the old translators is apparently the more correct of the two; for the colocynths also belong to the genus of the cucumbers, creep upon the ground, and are a round yellow fruit of the size of a large orange, and moreover are extremely bitter, producing colic, and affecting the nerves. The form of this fruit is far more suitable for oval architectural ornaments ( פּקעים , 1Ki 6:18; 1Ki 7:24) than that of the wild cucumber.

2Ki 4:40

The extremely bitter flavour of the fruit so alarmed the pupils of the prophets when they began to eat of the dish, that they cried out, "Death in the pot,"and therefore thought the fruit was poison. If eaten in any large quantity, colocynths might really produce death: vid., Dioscorid. iv. 175 (178).

2Ki 4:41

Elisha then had some meal brought and poured it into the pot, after which the people were able to eat of the dish, and there was no longer anything injurious in the pot. וּקחוּ , then take, וּ denoting sequence in thought (vid., Ewald, §348, a .). The meal might somewhat modify the bitterness and injurious qualities of the vegetable, but could not take them entirely away; the author of the Exegetical Handbook therefore endeavours to get rid of the miracle, by observing that Elisha may have added something else. The meal, the most wholesome food of man, was only the earthly substratum for the working of the Spirit, which proceeded from Elisha, and made the noxious food perfectly wholesome.

Keil-Delitzsch: 2Ki 4:42-44

Feeding of a Hundred Pupils of the Prophets with Twenty Barley Loaves. - A man of Baal-Shalisha (a place in the land of Shalisha , the country to the west of Gilgal, Jiljilia; see at 1Sa 9:4) brought the prophet as first-fruits twenty barley loaves and כּרמל = כּרמל גּרשׂ , i.e., roasted ears of corn (see the Comm. on Lev 2:14), in his sack ( צקלון , ἁπ. λεγ. , sack or pocket). Elisha ordered this present to be given to the people, i.e., to the pupils of the prophets who dwelt in one common home, for them to eat; and when his servant made this objection: "How shall I set this (this little) before a hundred men?"he repeated his command, "Give it to the people, that they may eat; for thus hath the Lord spoken: They will eat and leave"( והותר אכול , infin. absol .; see Ewald, §328, a .); which actually was the case. That twenty barley loaves and a portion of roasted grains of corn were not a sufficient quantity to satisfy a hundred men, is evident from the fact that one man was able to carry the whole of this gift in a sack, and still more so from the remark of the servant, which shows that there was no proportion between the whole of this quantity and the food required by a hundred persons. In this respect the food, which was so blessed by the word of the Lord that a hundred men were satisfied by so small a quantity and left some over, forms a type of the miraculous feeding of the people by Christ (Mat 14:16., 2Ki 15:36-37; Joh 6:11-12); though there was this distinction between them, that the prophet Elisha did not produce the miraculous increase of the food, but merely predicted it. The object, therefore, in communicating this account is not to relate another miracle of Elisha, but to show how the Lord cared for His servants, and assigned to them that which had been appropriated in the law to the Levitical priests, who were to receive, according to Deu 18:4-5, and Num 18:13, the first-fruits of corn, new wine, and oil. This account therefore furnishes fresh evidence that the godly men in Israel did not regard the worship introduced by Jeroboam (his state-church) as legitimate worship, but sought and found in the schools of the prophets a substitute for the lawful worship of God (vid., Hengstenberg , Beitrr . ii. S. 136f.).

Constable: 2Ki 2:1--8:16

4. Jehoram's evil reign in Israel 2:1-8:15

Jehoram reigned 12 years in Israel (852-841 B.C.). His reign overlapped with Jehoshaphat and Jehoshaphat's son Jehoram's coregency (853-848 B.C.) as well as Jehoram of Judah's sole reign (848-841 B.C.). During these 12 years Elisha, whose name means "my God is salvation," was very active in Israel. In keeping with his theological purpose the writer of Kings again emphasized incidents of spiritual significance that took place at this time (cf. 1 Kings 17-19, the Elijah narrative).⁹

Constable: 2Ki 4:1-7

God's care of the faithful in need 4:1-7

It was common in the ancient Near East for creditors to enslave the children of debtors who could not pay. The Mosaic Law also permitted this practice (Exod. 21:2-4, Lev. 25:39). However servitude in Israel was to end on the Year of Jubilee. God provided miraculously for the dire needs of this family that had put God first in contrast to the majority who did not do so in Israel (cf. Matt. 6:33). God's miraculous multiplication of oil symbolized the adequacy of God's Spirit to provide all the widow needed. This seems clear from the significance of oil elsewhere in Scripture. It is a symbol of the Holy Spirit (cf. Lev. 8; 1 Sam. 10:1; 16:13; Luke 11:13; et al.).²⁴

Constable: 2Ki 4:8-37

God's blessing of those who honor Him 4:8-37

In contrast to the incident above, this one shows God's blessing on a wealthy woman. She was not the marriage partner of a prophet but a simple faithful believer in Yahweh (cf. vv. 8-10, 16, 21-22, 24-25, 27, 30, 37). She was living among unbelievers in Israel (cf. Rahab, Ruth, et al.). Her husband appears to have been only a formal participant in Yahweh worship rather than thoroughly dedicated to Him (vv. 19, 23). His words may imply that he expected Elisha to be available only on holy days, but he showed genuine concern for his son's health.²⁵

The story illustrates the great blessing (fertility) God will bring on those who award Him the place He deserves (cf. Hannah). He went as far as giving this infertile woman (v. 14) a son and then restoring him to life when he died. Her respect for Yahweh is clear from her respect for His prophet (vv. 9-10, 13, 30, 37).

Shunem stood in the Jezreel Valley. Gehazi (v. 12) had become Elisha's servant as Elisha had been Elijah's. As such he was the potential successor to his ministry. "I live among my own people" (v. 13) translates an idiom that meant, "I am content." At first the woman found it hard to believe that God would reward her with a child (v. 16; cf. Sarah).

Evidently the woman concluded that it was better if her husband did not know about their son's death for some reason that the writer did not state (vv. 22-23). Though she had respect for Gehazi (v. 26) she had much more confidence in Elisha's ability to help her.

"Disciples can be an obstacle to the needy reaching the master (Mt. 19:13-14)."²⁶

Grasping his feet (v. 27) showed her desperate dependence on his power, her humility, and her veneration for Elisha (cf. Matt. 28:9). Perhaps Elisha told Gehazi to go and heal the lad to test the woman's faith (v. 29). The staff was a symbol of his power. However, she said in the strongest terms that her confidence was in Yahweh and in Elisha (v. 30). The phrase "As the Lord lives" occurs seven times in 1 Kings and seven times in 2 Kings. It is always the testimony of true faith in Yahweh. Elisha probably intended that Gehazi's failure would teach him this lesson: God works in response to fervent, persistent prayer, not in response to some fetish or some formal act (v. 31; cf. Matt. 7:14-21).

Only God's power made active by petition could restore the boy's life (v. 33). Elisha's physical contact with him connected the power of God through the prophet and the miracle unmistakably (v. 34; cf. 1 Kings 17:21-23). Seven sneezes, not more or less, would have signified an act of God to ancient Near Easterners (cf. Gen. 1; 2 Kings 5:14).

"In our pericope Elisha acts as a sort of intermediary for childbirth, analogous to Baal's role in the Ugaritic tablets. YHWH, not Baal, not Elisha for that matter, grants the Shunammite a child. The child dies, bringing to mind the story of Elijah in 1 Kings 17. Prayer raises the child to life, illustrating not only that YHWH gives children, but that he can take them to himself or restore them to life."²⁷

If God could create new life and then revive it as He did here, He could also give Israel life (at the Exodus) and revive it (in Elisha's day). This story, as many others in Kings, is another powerful polemic against Baal and for Yahweh.

"This scene also shows that prophets not only are preachers of sin and repentance; they also are agents of God's healing mercy and kind compassion."²⁸

Constable: 2Ki 4:38-41

The deadly effects of apostasy 4:38-41

God again disciplined Israel by withholding fertility from the land and producing a famine (v. 38). The people were not only hungry for bread but also for what would truly satisfy their spiritual hunger, namely, the Word of God. The wild gourds were similar to Baalism. They looked attractive but proved disgusting and deadly when imbibed. Scripture compares meal or bread to the Word of God because it is what satisfies people's most basic needs (cf. Deut. 8:3; Matt. 4:4).

In Elisha's day the people of Israel had turned from God and His Law. This had resulted in a spiritual famine. The people were hungry spiritually and to satisfy their need had swallowed Baalism. It looked harmless enough, but it proved fatal. God's prophets helped counteract the deadly effects of Baalism by making the Word of God available to the people. People need the Word of God (Deut. 8:3; Matt. 4:4).

"This event shows the power to make the harmful innocuous (cf. Lk. 10:19) as well as God's care and provision for his own."²⁹

Constable: 2Ki 4:42-44

God's ability to multiply resources 4:42-44

Archaeologists debate the site of Baal-salishah. In obedience to the Mosaic Law the man in view brought Elisha his offering of first-fruits to honor God by giving this offering to His servants (Num. 18:13; Deut. 18:4). This simple act of obedience resulted in God miraculously multiplying these limited resources that the man committed to Him to produce enough for everyone in need (v. 43; cf. Matt. 14:16-21; 15:32-38). The people of Israel thus saw again God's ability to provide food in contrast to Baal. The people also learned that God's blessing is much greater than what people dedicate to Him.

Guzik: 2Ki 4:1-44 - God Works Miracles Through Elisha

2 Kings 4 - God Works Miracles Through Elisha

A. Miracles connected with a widow and a barren woman.

1. (1-7) Provision for a widow.

A certain woman of the wives of the sons of the prophets cried out to Elisha, saying, "Your servant my husband is dead, and you know that your servant feared the LORD. And the creditor is coming to take my two sons to be his slaves." So Elisha said to her, "What shall I do for you? Tell me, what do you have in the house?" And she said, "Your maidservant has nothing in the house but a jar of oil." Then he said, "Go, borrow vessels from everywhere, from all your neighbors; empty vessels; do not gather just a few. And when you have come in, you shall shut the door behind you and your sons; then pour it into all those vessels, and set aside the full ones." So she went from him and shut the door behind her and her sons, who brought the vessels to her; and she poured it out. Now it came to pass, when the vessels were full, that she said to her son, "Bring me another vessel." And he said to her, "There is not another vessel." So the oil ceased. Then she came and told the man of God. And he said, "Go, sell the oil and pay your debt; and you and your sons live on the rest."

a. The creditor is coming to take my two sons to be his slaves: This woman, the widowed wife of one of the sons of the prophets, had debts and no means to pay them. The legal system in Israel would not allow here to declare bankruptcy; she had to give her sons as indentured servants to her creditor as payment for the debts.

i. "However inhumane this might seem, the creditor was within his rights; for Mosaic Law allowed him to enslave the debtor and his children as far as the Year of Jubilee in order to work off a debt." (Patterson and Austel)

b. Your maidservant has nothing in the house but a jar of oil: There is some evidence that this jar of oil was not a larger supply held for cooking, but a smaller vessel that held only oil for anointing.

i. "A unique word here, possibly for a small anointing flask." (Wiseman)

c. Go, borrow vessels from everywhere, from all your neighbors: Elisha made this woman commit herself in faith to God's provision. To borrow vessels in this manner invited awkward questions, but she did as the word of God through His prophet commanded her.

i. "She did what she was commanded to do: she did it in faith; and the result answered the end. God takes care to deliver his servants in ways that exercise their faith. He would not have them be little in faith, for faith is the wealth of the heavenly life." (Spurgeon)

ii. "You have God in the measure in which you desire Him. Only remember that the desire that brings God must be more than a feeble, fleeting wish. Wishing is one thing; willing is quite another. Lazily wishing and strenuously desiring are two entirely different postures of mind; the former gets nothing and the latter gets everything, gets God, and with God all that God can bring." (Maclaren)

d. Pour it into all those vessels, and set aside the full ones: Elisha told the woman to take what she had - one jar of oil (all that she had) - and to pour that out in faith into the borrowed vessels. As she did this the oil miraculously kept pouring from the original vessel until all the borrowed vessels were filled. At the end of it, she had a lot of oil.

i. We notice that Elisha made her do this. Perhaps Elisha was tempted to gather the vessels and pour the oil himself, but he knew that she had to trust God herself.

ii. The original vessel of oil - the one the woman had in her house - was a smaller vessel that held only oil for anointing. This means that the distribution of the oil into the other vessels required constant pouring and allowing the oil to supernaturally fill the small vessel again.

iii. The vessels also had to be empty before they could be filled with oil. It did no good to bring the widow full vessels. "A full Christ is for empty sinners, and for empty sinners only, and as long as there is a really empty soul in a congregation so long will a blessing go forth with the word, and no longer. It is not our emptiness, but our fullness which can hinder the outgoings of free grace." (Spurgeon)

e. So the oil ceased: The miracle was given according to the measure of her previous faith in borrowing vessels. She did borrowed enough so the excess oil was sold and provided money to pay the debt to the creditor and to provide to the future. Had she borrowed more, more would have been provided; had she gathered less, less would have been provided.

i. "If she borrowed few vessels, she would have but little oil; if she borrowed many vessels they should all be filled, and she should have much oil. She was herself to measure out what she should have; and I believe that you and I, in the matter of spiritual blessings from God, have more to do with the measurement of our mercies than we think. We make our blessings little, because our prayers are little." (Spurgeon)

ii. The oil did not pour out on the ground or simply flow about. It was intended for a prepared vessel. Each vessel had to be prepared by being gathered, by being assembled, by being emptied, by being put in the right position and by staying in the right position. When there was no more prepared vessel, the oil stopped.

iii. The principle of this miracle was the same as the principle of the ditches dug in the previous chapter. The amount of man's work with the miracle determined the amount of blessing and provision actually received. God's powerful provision invites our hard work and never excuses laziness.

iv. "Men must likewise see to it, that their ministers' widows and children have a comfortable subsistence." (Trapp)

2. (8-17) A son for a barren woman.

Now it happened one day that Elisha went to Shunem, where there was a notable woman, and she persuaded him to eat some food. So it was, as often as he passed by, he would turn in there to eat some food. And she said to her husband, "Look now, I know that this is a holy man of God, who passes by us regularly. Please, let us make a small upper room on the wall; and let us put a bed for him there, and a table and a chair and a lampstand; so it will be, whenever he comes to us, he can turn in there." And it happened one day that he came there, and he turned in to the upper room and lay down there. Then he said to Gehazi his servant, "Call this Shunammite woman." When he had called her, she stood before him. And he said to him, "Say now to her, 'Look, you have been concerned for us with all this care. What can I do for you? Do you want me to speak on your behalf to the king or to the commander of the army?' " She answered, "I dwell among my own people." So he said, "What then is to be done for her?" And Gehazi answered, "Actually, she has no son, and her husband is old." So he said, "Call her." When he had called her, she stood in the doorway. Then he said, "About this time next year you shall embrace a son." And she said, "No, my lord. Man of God, do not lie to your maidservant!" But the woman conceived, and bore a son when the appointed time had come, of which Elisha had told her.

a. A notable woman, and she persuaded him to eat some food: This remarkable relationship between Elisha and the Shunammite woman began when the woman sought to do something for the prophet. Elisha didn't seek anything from this woman; she eventually persuaded him to eat some food as the guest of her hospitality.

b. Let us make a small upper room on the wall: The Shunammite woman then sought to do more for the prophet. With the approval of her husband, they made a room for Elisha to stay in on his frequent travels through the area.

c. About this time next year you shall embrace a son: To this barren woman this promise seemed too good to be true. The stigma associated with barrenness was harsh in the ancient world, and this promised son would answer the longing of her heart and removed the stigma of barrenness.

d. The woman conceived, and bore a son when the appointed time had come, of which Elisha had told her: The woman who so generously provided material things for the prophet of God was now blessed by the God of the prophet, blessed beyond material things.

3. (18-37) The Shunammite woman's son is raised from the dead.

And the child grew. Now it happened one day that he went out to his father, to the reapers. And he said to his father, "My head, my head!" So he said to a servant, "Carry him to his mother." When he had taken him and brought him to his mother, he sat on her knees till noon, and then died. And she went up and laid him on the bed of the man of God, shut the door upon him, and went out. Then she called to her husband, and said, "Please send me one of the young men and one of the donkeys, that I may run to the man of God and come back." So he said, "Why are you going to him today? It is neither the New Moon nor the Sabbath." And she said, "It is well." Then she saddled a donkey, and said to her servant, "Drive, and go forward; do not slacken the pace for me unless I tell you." And so she departed, and went to the man of God at Mount Carmel. So it was, when the man of God saw her afar off, that he said to his servant Gehazi, "Look, the Shunammite woman! Please run now to meet her, and say to her, 'Is it well with you? Is it well with your husband? Is it well with the child?'" And she answered, "It is well." Now when she came to the man of God at the hill, she caught him by the feet, but Gehazi came near to push her away. But the man of God said, "Let her alone; for her soul is in deep distress, and the LORD has hidden it from me, and has not told me." So she said, "Did I ask a son of my lord? Did I not say, 'Do not deceive me'?" Then he said to Gehazi, "Get yourself ready, and take my staff in your hand, and be on your way. If you meet anyone, do not greet him; and if anyone greets you, do not answer him; but lay my staff on the face of the child." And the mother of the child said, "As the LORD lives, and as your soul lives, I will not leave you." So he arose and followed her. Now Gehazi went on ahead of them, and laid the staff on the face of the child; but there was neither voice nor hearing. Therefore he went back to meet him, and told him, saying, "The child has not awakened." When Elisha came into the house, there was the child, lying dead on his bed. He went in therefore, shut the door behind the two of them, and prayed to the LORD. And he went up and lay on the child, and put his mouth on his mouth, his eyes on his eyes, and his hands on his hands; and he stretched himself out on the child, and the flesh of the child became warm. He returned and walked back and forth in the house, and again went up and stretched himself out on him; then the child sneezed seven times, and the child opened his eyes. And he called Gehazi and said, "Call this Shunammite woman." So he called her. And when she came in to him, he said, "Pick up your son." So she went in, fell at his feet, and bowed to the ground; then she picked up her son and went out.

a. He sat on her knees till noon, and then died: This was the son granted by miraculous promise, in reward to the faithful service of the Shunammite woman. The boy tragically died on the lap of his mother after a brief by severe affliction.

i. "His head was grievously pained; which possibly came from the heat of the harvest season, to which he was exposed in the field." (Poole)

ii. "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." (Clarke)

b. She went up and laid him on the bed of the man of God, shut the door upon him, and went out: This shows the faith of the woman. She prepared for the resurrection of the boy, not his burial.

i. "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 of God for her, could obtain his restoration to life." (Clarke)

c. And she answered, "It is well": The Shunammite woman didn't want Elisha to learn of her grief through his assistant Gehazi. She wanted the man of God to hear it from her own lips and sense her own grief.

i. "Nothing makes grief dumb so surely as prying and yet indifferent intrusion. A tenderer hand than Gehazi's is needed to unlock the sad secret of that burdened breast." (Maclaren)

d. Let her alone; for her soul is in deep distress, and the LORD has hidden it from me, and has not told me: Elisha seemed mystified that this woman (whom he presumably often prayed for) was in a crisis that was hidden from Elisha. In this circumstance Elisha was more surprised that God didn't speak to him than if God had spoken to him.

i. "How much better would it have been for the Church if its teachers had been more willing to copy his modesty, and said about a great many things, 'The Lord hath hid it from me'!" (Maclaren)

e. Lay my staff on the face of the child: Instead of going directly himself, Elisha sent his servant Gehazi with his staff. This seems to follow the previous pattern in Elisha's ministry: he did not do things for people directly, but gave them the opportunity to work with God and to trust Him for themselves. God told the alliance of kings to have ditches dug (2 Kings 3:16). God told the widow to gather vessels and pour the oil herself (2 Kings 4:1-7).

i. It may be that the Shunammite woman failed under this test, because she thought that the power to heal was more connected with Elisha himself and she refused to leave his presence (I will not leave you). The child was not healed by the laying on of the staff, though (hypothetically) the child may have been healed with only the staff if the Shunammite would have embraced this promise with full faith.

f. He went in therefore, shut the door behind the two of them, and prayed to the LORD: God did heal the Shunammite's son in response to Elisha's prayer. He prayed after the pattern shown by his mentor Elijah (1 Kings 17:20-23).

i. Elisha prayed with great faith because he knew God worked this way in the life of his mentor Elijah. He also prayed with great faith because he sensed that God wanted to raise this boy from the dead.

ii. "Although some ceremonial uncleanness might seem to be contracted by the touch of this dead body, yet that was justly to give place to a moral duty, and to an action of so great piety and charity as this was, especially when done by a prophet, and by the instinct of God's Spirit, who can dispense with his own laws." (Poole)

iii. There is a significant contrast between the stretched-out supplication of Elijah and Elisha and the authoritative command of Jesus in raising the dead (as in John 11:43). Elijah and Elisha rightly begged God to raise the dead. Jesus commanded the dead to be raised.

iv. "This staff of his - whatever became of the other - was long enough, he knew, to reach up to heaven, to know at those gates, yea, to wrench them open." (Trapp)

g. The flesh of the child became warm . . . then the child sneezed seven times, and the child opened his eyes: "Although miracles were for the most part done in an instant, yet sometimes they were done by degrees, as here, and 1 Kings 18:44-45; Mark 8:24-25." (Poole)

i. "Of course, there is a profound and beautiful use to be made of the prophet's action in laying himself upon the dead child, mouth to mouth, and hand to hand, if we regard it as symbolic of that closeness of approach to our nature, dead in sins, which the Lord of life makes in His incarnation and in His continual drawing near." (Maclaren)

B. Miracles connected with the provision of food.

1. (38-41) The purification of the stew.

And Elisha returned to Gilgal, and there was a famine in the land. Now the sons of the prophets were sitting before him; and he said to his servant, "Put on the large pot, and boil stew for the sons of the prophets." So one went out into the field to gather herbs, and found a wild vine, and gathered from it a lapful of wild gourds, and came and sliced them into the pot of stew, though they did not know what they were. Then they served it to the men to eat. Now it happened, as they were eating the stew, that they cried out and said, "Man of God, there is death in the pot!" And they could not eat it. So he said, "Then bring some flour." And he put it into the pot, and said, "Serve it to the people, that they may eat." And there was nothing harmful in the pot.

a. There was a famine in the land: "The famine mentioned in verse 38 may be the seven-year famine alluded to in 2 Kings 8:1-3." (Dilday)

b. Man of God, there is death in the pot! Elisha felt a special responsibility to help in this situation because he told the men to gather ingredients for the stew, and they gathered the wild vine that poisoned the pot.

i. "The gourds were probably colocynth. Popularly called 'wild cucumber,' the vine still grows near the Dead Sea. When the gourds are cut open the pulp dries rapidly and forms a powder, which in that part of the world is still used as a cathartic medicine. It has a very bitter taste. If eaten in enough quantity, it induces colic and can be fatal." (Dilday)

ii. "You have been trying to find pleasure in the world, and you have found wild vines . . . you have gathered wild gourds, a lap full, almost a heart full. You have been shredding death into the pot, and now you cannot feel as you used to feed, the poison is stupefying your soul. While we were singing just now, you said, 'I want to sing as saints do, but there is no praise in me' . . . If you are a worldling, and not God's child, you can live on that which would poison; a Christian, but if you are a child of God, you will cry out, 'O thou man of God, there is death in the pot!'" (Spurgeon)

c. And there was nothing harmful in the pot: There was nothing inherently purifying in the flour Elisha put in the pot. The real purification was a miraculous work of God.

i. "There is death in the pot; how is the Church to meet it? I believe it is to imitate Elisha. We need not attempt to get the wild gourds out of the pot, they are cut too small, and ate too cunningly mixed up; they have entered too closely into the whole mass of teaching to be removed. Who shall extract the leaven from the leavened loaf? What then? We must look to God for help, and use the means indicated here. 'Bring meal.' Good wholesome food was cast into the poisonous stuff, and by God's gracious working it killed the poison; and the Church must cast the blessed gospel of the grace of God into the poisoned pottage, and false doctrine will not be able to destroy men's souls as it now does." (Spurgeon)

2. (42-44) The multiplication of loaves.

Then a man came from Baal Shalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley bread, and newly ripened grain in his knapsack. And he said, "Give it to the people, that they may eat." But his servant said, "What? Shall I set this before one hundred men?" He said again, "Give it to the people, that they may eat; for thus says the LORD: 'They shall eat and have some left over.'" So he set it before them; and they ate and had some left over, according to the word of the LORD.

a. Bread of the firstfruits, twenty loaves of barley bread: "These had been brought to Elisha as firstfruits (verse 42). Normally these portions were reserved for God (Leviticus 23:20) and the Levitical priests (Numbers 18:13; Deuteronomy 18:4-5). Because the religion in the northern kingdom was apostate, the loaves had been brought by their owner to the one whom he considered to be the true repository of godly religion in Israel." (Patterson and Austel)

b. Give it to the people, that they may eat: In a miracle that anticipated Jesus' miracle of feeding the 5,000, Elisha commanded that a small amount of bread be served to 100 men.

i. "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 Scripture who have been thus honored." (Clarke)

c. For thus says the LORD: "They shall eat and have some left over": God promised not only to provide, but to provide beyond the immediate need. Elisha trusted the promise of God, acted upon it, and saw the promise miraculously fulfilled.

i. "What can these few cakes do towards feeding a hundred men? They forget that God can multiply them. Ye limit the Holy One of Israel. Do you think he needs our numbers? Do you think he is dependent upon human strength? I tell you, our weakness is a better weapon for God than our strength." (Spurgeon)

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 2 Kings (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Garis Besar)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Pendahuluan Kitab)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 4 (Pendahuluan Pasal)

Overview

2Ki 4:1, Elisha multiplies the widow’s oil; 2Ki 4:8, He obtains a son for the good Shunammite; 2Ki 4:18, He restores her son when dead; 2Ki 4:38, At Gilgal he heals the deadly pottage; 2Ki 4:42, He satisfies an hundred men with twenty loaves.

Poole: 2 Kings 4 (Pendahuluan Pasal)

KINGS CHAPTER 4

Elisha multiplieth the widow’ s oil, 2Ki 4:1-7 . He is lodged by a Shunammite woman, who is barren: he promiseth her a son; which is born, 2Ki 4:8-17 ; dieth, and is raised by Elisha, 2Ki 4:18-37 . At Gilgal he healeth the deadly pottage, 2Ki 4:38-41 ; and feedeth one hundred men with twenty loaves and ears of corn, 2Ki 4:42-44 .

MHCC: 2 Kings 4 (Pendahuluan Pasal)

(2Ki 4:1-7) Elisha multiplies the widow's oil.

(2Ki 4:8-17) The Shunammite obtains a son.

(v. 18-37) The Shunammite's son restored to life.

(2Ki 4:38-44) The miracle of healing the pottage, and of feeding the sons of the prophets.

Matthew Henry: 2 Kings (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 4 (Pendahuluan Pasal)

Great service Elisha had done, in he foregoing chapter, for the three kings: to his prayers and prophecies they owed their lives and triumphs. One would have expected that the next chapter would tell us what honours and what dignities were conferred on Elisha for this, that he should immediately be preferred at court, and made prime-minister of state, that Jehoshaphat should take him home with him, and advance him in his kingdom. No, the wise man delivered the army, but no man remembered the wise man, Ecc 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 fewer than five miracles. I. He multiplied the poor widow's oil (2Ki 4:1-7). II. He obtained for the good Shunammite the blessing of a son in her old age (2Ki 4:8-17). III. He raised that child to life when it was dead (2Ki 4:18-27). IV. He healed the deadly pottage (2Ki 4:38-41). V. He fed 100 men with twenty small loaves (2Ki 4:42-44).

Constable: 2 Kings (Pendahuluan Kitab)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Garis Besar)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

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Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

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Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

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_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Pendahuluan Kitab)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Pendahuluan Kitab)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 4 (Pendahuluan Pasal)

INTRODUCTION TO 2 KINGS 4

This chapter treats of the miracles of Elisha, of his multiplying a poor widow's pot of oil for the payment of her husband's debts, 2Ki 4:1 of obtaining a son for a Shunamitish woman, who had been very hospitable to him, 2Ki 4:8, of his raising up her son to life when dead, 2Ki 4:18, of his curing the deadly pottage made of wild gourds, 2Ki 4:38, and of his feeding one hundred men with twenty barley loaves, 2Ki 4:42.