Now there cried a certain woman of the wives of the sons of the prophets. 2 Kings 4:1-8 The widow's pot of oil H. Macmillan, D. D. If we are to believe the voice of tradition as expressed by Josephus, the subject of this touching story was one who had seen far better days, being the widow of Obadiah, the Lord High Chamberlain of Ahab. While her husband lived she breathed the atmosphere of a court, and was nourished in the lap of luxury. But when he died she seems to have been reduced to the utmost poverty. That world which had smiled upon her in the days of her prosperity, now, with characteristic fickleness, turned its back upon her. Her friends forsook her, and refused to help her. She was plunged into debt, contracted in order to obtain the barest necessaries of life. Having nothing of any value in the house, the hard-hearted creditor, in lieu of payment, threatened to take and sell her two only sons as slaves; which, by virtue of one Jewish law and the extension of another, he had the power to do. It is true that the period during which slaves could be held in Israel was mercifully limited by the year of jubilee, and that year, which would break every fetter, might be near at hand; but nevertheless, in her position, the enforcement of the law even for the Shortest period could not but be felt as a grievous calamity. On account of these trying circumstances, her case was one that peculiarly warranted the interposition of Heaven. But she had another claim still, beside that of her wretchedness, upon the sympathy and help of Elisha. Her husband feared the Lord while he lived. He was the son of a prophet, and cherished the deepest regard for the person and the work of those who filled that sacred office. Elisha's first question to her evinced a wonderful knowledge of the human heart, and of the best mode of dealing with poverty and suffering. Instead of volunteering to give her aid at once, as most persons would have done, carried away by an overpowering impulse of compassion at the recital of the tale of sorrow; like a wise and judicious friend, he inquires how far she herself has the power to avert the threatened calamity — "What hast thou in the house?" His assistance must be based upon her own assistance. He will help her to help herself. And this is the only true way to benefit the poor. By reckless and indiscriminate almsgiving, we run the risk of pauperising the objects of our charity. Our assistance should therefore be of such a nature as to call forth the resources which they themselves possess, and to make the most of them. However small these resources may be, they should be used as a fulcrum, by means of which our help may raise them to a better condition. The first question which we too should ask the widow or the destitute is — "What hast thou in the house?" No help from without can benefit, unless there be a willingness of self-help within. The widow of Obadiah had nothing in the house save a pot of oil. Was this oil grown by Obadiah during his lifetime — the last of the produce of his olive-yard? In all likelihood it was all that remained of the once extensive property of Ahab's steward. Out of this last pot of Oil — the sign of her uttermost poverty — Elisha furnished the source of her comfort and happiness. In the fables of all nations we are told that a magician, by a mere wave of his wand, or by pronouncing a certain charm, produces at once wealth and luxuries that had no existence before. Aladdin rubs a ring, and immediately a genius appears, and at his command provides a rich feast for him out of nothing. He rubs an old lamp, and at once a gorgeous palace rises up before him in substantial reality, created out of the formless ether around. By putting on Fortunetus's wishing-cap the lucky possessors of it can get anything they want, and create things unknown before. But there is nothing like this in the miracles of the Bible. The Gospel miracle which most nearly resembles the multiplication of the widow's oil by Elisha, is the miracle of the loaves and fishes. In both cases the properties of the articles remained the same, and their substance only was extended. In both cases the point of departure and the completed result of the miracle were articles in familiar use among the people. Elisha simply multiplied the common olive oil of the widow into the common olive oil of the country, neither better nor worse. Jesus simply multiplied the common barley loaves and fishes of the fisher-lad into the common barley loaves and fishes which formed the ordinary fare of the disciples. In both cases the miracle was based upon the ultimate result of man's labour. The oil in the widow's pot was the juice expressed, out of berries gathered, from trees planted, grafted, and tended by man's toil and skill. The bread in the fisherman's possession was baked by man's hands, out of barley sown, reaped, gathered, threshed, and ground in the mill by man's skill and labour; the fishes were equally the produce of human industry and special knowledge. These examples show to us that even in miracles man must be a fellow. worker with God in subduing the earth, and in removing the limitations and disabilities of the curse. In these actions men prepared themselves by the miracle wrought within them — the triumph over natural unbelief and the objections of reason — to believe in and to benefit by the miracle about to be wrought without. The widow of Obadiah might well be astonished at the command of Elisha. If she had stopped to reason about the procedure required of her, she might well hesitate to undertake it. Taking a common-sense view of the matter, of what use would it be to borrow as many vessels as possible from her neighbours? What answer could she give them if they asked her what she meant to do with these vessels? Would they not laugh at her if she told the prophet's message, and ridicule the utter folly of the whole story? And yet , in spite of all these apparent absurdities and impossibilities — in spite of all the objections of reason and common sense, the widow hastened to obey the prophet's command. She stumbled not because of unbelief. Her faith triumphed over all difficulties. It is a significant circumstance that the prophet should have commanded the widow to shut the door upon herself and her sons, when she poured out the oil into the vessels. There is a reason for, and a meaning in, every detail of the Bible miracles; and doubtless the design of this apparently trivial injunction was to secure to the widow the privacy and calmness of mind necessary for the performance of the miracle, and for its producing the full and proper impression upon her own soul. If she had left the door open, the neighbours doubtless, moved by curiosity to see what she would do with the vessels she had borrowed, would flock around her, and sadly discompose her mind by their laughter, their sneers, and their unsuitable remarks. Reverence, stillness, and solitude are needed for the miracle. But, besides being necessary in order to prepare the widow of Obadiah for receiving the benefits of the miracle, the solitude and secrecy which Elisha enjoined were significant of the mysterious character of the miracle itself. It was withdrawn from sight. It was silent and unimaginable. The process by which the oil wag multiplied we labour in vain to conceive. We cannot explain the phenomenon by the observation of any known laws; and yet in truth the miracle is not more strange, save in the rapidity with which it is effected, than that which is every day going forward in nature in those regions where the olive tree grows. You sow the seed of an olive tree; that seed contains a very small quantity of oil. It grows and becomes a tree and produces an immense quantity of fruit; so that from the little drop of oil in the small vessel of the seed, you have thousands of vessels in the shape of the berries, each filled with oil. He who makes the olive seed in the course of a few years, or the olive tree every season, to prepare and extract oil from the scanty soil on the arid rocks, and the dry burning air in which the tree delights to grow, concentrated, in the miracle in the widow's chamber, the slower processes of nature spread over months and years, into the act of a single moment. Of course the natural process does not explain the miracle, but it is a help to our faith. The one sheds light upon the other. The miracle teaches us that the natural process is not the result of an impersonal law or of a dead course of things, but the working of our Father in heaven; while the natural process in its turn shows to us that God in the miracle is working in the line of the ordinary events and dispensations of His providence. The miracle blends with common life. How strikingly does this wonderful incident show to us that we must be fellow-workers with God throughout, from first to last, in our own deliverance and blessing. How wonderfully it illustrates the whole Divine economy of grace, under which we are enjoined to work out our own salvation with fear and trembling, seeing that it is God that worketh in us both to will and to do of His good pleasure! We are all in the condition of the poor widow; we are destitute of everything, and are ready to perish. But God is far more tender and considerate to us than Elisha was to the widow. If we have but the feeling of want, but the desire for God's help, that very want or desire will be to us what the pot of oil was to the widow — the source of an abundant supply of all that we need. ( H. Macmillan, D. D. ) A prophet's widow and a prophet s kindness Homilist. I. A PROPHET'S WIDOW IN DISTRESS. To-day some of the most enlightened, thoughtful, and really useful ministers are amongst the poorest. 1. That poverty is not necessarily a disgrace. It is sometimes the result of inflexible honesty and moral nobility. 2. That the best lives here are subject to trials. 3. That avarice feeds cruelty. II. A PROPHET AT WORK TO RELIEVE A BROTHER'S WIDOW. In her distress instinct tells her where to go, and she goes to Elisha, a man not only who knew her husband, but of kindred experiences and sympathies. See how Elisha helps this widow. 1. Promptly. He did not want arguments or testimonials. He helped her. 2. Effectively. ( Homilist. ) The humble not forgotten Christian Commonwealth. One thing which is prominent in the Word of God is vividly illustrated in this incident. God remembers His poor people. The Bible is the poor man's book. The wealth, honour, pride, power, and glory of this world are of small account in the sight of Heaven. The widow with her two mites, the jailer at Philippi, Lydia the purple-seller, Elisha the ploughman, Amos the herdsman, Peter and John the fishermen, were individuals of no social importance. The secular historian would have deemed them unworthy of notice. But they were chosen to play wonderful parts on the field of moral action. In the age when this poor Shunammite widow was living in obscurity, stupendous struggles were going on among the carnal empires, of which Herodotus, Xenophon, and Thucydides give most elaborate records. But of these the Bible takes no notice. In the New Testament Philippi comes before us in connection with a humble man and an insignificant woman; while the terrific battle which there turned the world's history is ignored; nor are King Philip, the great founder, and Alexander the Great — brought up at Philippi — so much as alluded to. If we would be great in the sight of the Lord, we must be found in line with His purposes. It might have been imagined that Elijah and Elisha would concern themselves only with the important affairs of great people. But, as a matter of fact, while they had much to do with kings and nobles and generals and statesmen, yet they had still more to do with peasants, labourers, poor students, and lone widows. They belonged to the people. The Gospel is not for any one section of humanity; but its blessings come flint to the needy, the sad, the afflicted, and the guilty. ( Christian Commonwealth. ) Elisha multiplies the widow's oil John Wileman. I. THE PERSON FOR WHOM THIS MIRACLE WAS WROUGHT. "A certain woman." 1. She was the subject of accumulated sorrow.(1) Her condition was desolate. She was a widow. Few if any of the trying conditions of life are more pitiable than the widowed one.(2) Her condition was oppressed. Her husband had died insolvent, She was in debt. Her sorrow was increased with the thought of the possibility of losing her sons. Trouble seldom comes alone. 2. She was a woman of devout spirit. It is difficult to over-estimate the value of having a pious partner, a godly child, or a faithful companion; but how important it is that we ourselves axe holy, We may gather from this incident the following thoughts concerning this woman.(1) She was devout in the manner of her address. She spake to Elisha in a reverent spirit.(2) She spoke kindly of her deceased husband. "Thy servant my husband is dead."(3) She was anxious about her living sons. Her motherly heart was filled with sorrow at the thought of her sons being sold. True piety is devout, it deals gently with the dead, it cares for the living. Such is a brief description of this woman's sorrow and character. Notice — II. THE MANNER IN WHICH THIS MIRACLE WAS PERFORMED. God was this widow's Helper. This is in harmony with His nature. He is loving, tender, faithful, and full of compassion. "A Father of the fatherless" ( Psalm 68:5 ). 1. God took advantage of her extremity. Often "man's extremity is God's opportunity." God interposed just when this woman's sorrow was the heaviest, and when her outlook was the darkest. How often He deals with His children in like manner now. 2. Her faith was tested by the means employed. This woman's deliverance was effected in a short time and in a strange way. III. THE ATTRIBUTES OF THE DIVINE CHARACTER WHICH THIS MIRACLE EXHIBITS. This miracle exhibits — 1. The Divine law of righteousness. "Go, sell the oil, and pay thy debt." The Divine law is, "Owe no man anything but love." We are to be just in our material, social, and commercial relationships. 2. The rich resources of Divine wisdom. The promises which God has made concerning the deliverance of His children in seasons of trial are abundant, simple, precious: "Call upon Me" ( Psalm 50:15 ). "When thou" ( Isaiah 43:2 ). In behalf of His children, God has brought water from a rock, made a path through the sea, etc. 3. The greatness of Divine mercy. "Live thou and thy children of the rest." Enough to satisfy the creditor, and some to spare. How great is God's mercy. It is higher than the heavens. Conclusion. Let us be faithful, submissive, and heroic when duty leads us into trial Many a cloudy morning has turned into a fine day. We all have trials; but what are our heaviest trials compared to those this woman endured? We may have the same Friend and Helper. If we trust in Him, our sorrow shall be turned into joy. ( John Wileman. ) Christ anticipated J. Parker, D. D. The way in which Elisha addresses himself to the circumstances of the case is very significant of the method of Jesus Christ. Elisha asked the woman, "What shall I do for thee?" Jesus often asked the same question of those who came to Him for healing or relief — "What wilt thou that I shall do unto thee?" Thus the petitioner is made a party to the case in no merely nominal sense, but in the sense of acquiring distinct responsibility of suggestion or advice. No doubt the prophet knew what the widow wanted, yet a good purpose was to be gained in causing her to state her case in her own words. This is how God Himself proceeds in the matter of our own prayers. Our heavenly Father knoweth what things we have need of before we ask Him; yet it has pleased Him to make it part of our education to allow us to state our own necessities and argue our own pleas, leaving Him to be sole judge when the case is laid before Him. Elisha asked another question which Jesus Christ also put on some occasions. Elisha said, "Tell me, what hast thou in the house?" Jesus Christ asked the disciples what bread they had before He proceeded to satisfy the hunger of the multitude. It is God's plan to start with what we have. So we have certain preliminary duties to attend to; as, for example, finding out the whole of our resources, placing these at the disposal of the Master, beginning with a little as if it were a great amount, and gradually proceeding until we ourselves are surprised by the largeness and completeness of the miracle. Now Elisha proceeds to his work: — "Go, borrow thee vessels abroad of all thy neighbours, even empty vessels." This would have committed him to some degree of miraculous interposition, but this was not all he said; he added to his instructions, "Borrow not a few" (ver. 3). In Psalm 81:10 , we read, "Open thy mouth wide, and I will fill it." It is God's joy, if we may so put it, to give large answers to the requests of men. Said Christ, "Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full." Not a partial joy, and not the beginning of a joy, but a complete, overflowing, redundant joy. It was the vessels that were exhausted, not the hand of God that was emptied. A notable lesson this, that it is never God who fails but always man who comes to the end of his capacity. ( J. Parker, D. D. ) The widow's pot of oil and the empty vessels L. A. Banks, D. D. There are three or four significant utterances here which I wish to speak of. 1. The woman's great need. Every sinner is in debt. We have broken the law of God and our debt is greater than we can ever pay. There is no one to pay the debt for us among our fellow-men. We must have a redeemer, and Jesus Christ is the only name given under heaven or among men who has the spiritual wealth and the infinite love to redeem us, and He comes and asks us, as Elisha asked this poor widow, "What shall I do for thee?" What are you going to say to Jesus who is asking you that question? Will you say to Him, "Oh, I think you can do nothing for me now. I will go on awhile in my sins; I will think about it awhile longer; I will wear the handcuffs of evil habit and drag the ball-and-chain of sinful appetites a while longer; perhaps some time I will let you do something for me?" Can you imagine the poor widow answering Elisha like that? Can you dream of her saying to Elisha, "Oh, I think I will not have you do anything now; I will let the boys be slaves awhile; I will go on in my misery and my poverty. Perhaps after they have slaved it for a time, and I have starved awhile, I will let you do something for me?" Would you not say that that was infinite folly? And it is the part of wisdom for you to say, when Jesus asks what He can do for you, "Lord Jesus, redeem me from my sins. Save my soul. Do whatever you can do to lift me out of my sinful condition into goodness and peace." 2. Elisha says to this widow, "Tell me, what hast thou in the house?" That is in harmony with the way God always brings blessings to His children. So God deals with us. He will not waste anything that we already have. He will take into account whatever there is of good in us. While we have absolutely nothing in us which, taken by itself, can save us, yet every fraction of good teaching that we have received from our parents, every point of good discipline that has come to us in the stress of life, everything that is good in us, if it be so small as only to be compared to a widow's pot of oil, or a little lad's lunch of five loaves and two fishes, God will not throw away, or fail to take into account, but He will make all these a blessing to our souls if we give our hearts to Him. 3. Another very important message is to be found in the empty vessels. Many fail of salvation because they have no empty vessels. Their vessels are all full of their own self-righteousness, something that is utterly useless to redeem from the bondage of sin, but that shuts out the grace of God from the heart. When the publican and the Pharisee went up into the temple to pray, the Pharisee had no empty vessels with him. We must all come with the same humility of heart, with the same vessels emptied of all self, and throw ourselves on the mercy of God. There is no caste or aristocracy or social rank in sin; every sinner in the world, rich or poor, high or low, must come with supreme self-surrender at the foot of the Cross if he would find salvation. When the Duke of Kent, the father of Queen Victoria, was told by his physician that he could not live long, he was anxious about his soul. His physician, who was an old friend, endeavoured to soothe his mind by referring to his high respectability and his distinguished situation, but the Duke stopped him short by saying, "No; remember if I am to be saved, it is not as a prince, but as a sinner." ( L. A. Banks, D. D. ) Empty vessels: borrow not a few . 2 Kings 4:3 The filling of empty vessels The best of men may die in poverty. Here is the widow of a prophet left in destitution. We must not hastily censure those who leave their families unprovided for. Circumstances may render it impossible to do more than supply the pressing wants of the hour. This sorrowing widow went to God in her trouble, but through the mediation of the prophet. So we should go to Christ. It is well to tell friends, but never fail to tell Rim who is the best friend. God was pleased to ordain by His servant a way of escape for the poor woman. It is the rule of God's providence that His children should cry to Him in the day of trouble, and that He should be gracious to them and deliver them. Yet the Lord allowed His handmaid to be very sorely pressed. The Lord does not promise to rescue us in our time, or to save us from waiting; wherefore I say to you whose turn seems to come last, be strong to wait. Waiting in faith is a high form of worship, which in some respects excels the adoration of the shining ones above. But the way in which this woman was delivered was one which proved and exercised her faith. I. IN REFERENCE TO THE GRACE THAT IS IN CHRIST JESUS. All the miracle required was empty vessels. Full vessels were of no use. Righteous self is a greater hindrance than sinful self. All our Saviour wants of us is our need of being saved, and our acceptance of His salvation. The oil flowed as long as any empty vessel could be brought. How many empty souls are there here? Christ will continue to save sinners just as long as there are needy sinners to save. II. IN REFERENCE TO ANSWERS TO PRAYER. My conviction is that we do not pray enough; that is, do not ask enough of God. "Borrow empty vessels" — note the next word, "borrow not a few." It was needful to urge her to large things. You and I have more to do with the measurement of our mercies than we think. Some have never brought their sins and prevalent temptations to God. Why carry your sin, your need, your care? These cares are all different sets of empty vessels for the grace of God to fill. We ought to treat others as if they were empty vessels for us to use, so as to glorify God in their salvation. ( C. H. Spurgeon . ) God wants our emptiness Do you see that beautiful tree in the orchard loaded with fruit? It is a pear tree. From top to bottom it is covered with fruit. Some boughs are ready to break with the luscious burden. As I listen to the creaking boughs, I can hear the tree speak. It says. "Baskets, baskets, baskets, bring baskets." Now, then, who has a basket? "I have got one," says yonder friend, "but it is of no use, for there is nothing in it." Bring it here, man; that is the very kind of basket the tree wants. A person over there says, "Oh, I have a basket, a splendid basket. It is just the thing. It is full from top to bottom." You may keep your basket to yourself. It is of no use to my loaded tree... What is wanted by the Lord Jesus is an empty soul to receive out of the fulness God has treasured up in Him. ( C. H. Spurgeon . ) And it came to pass when the vessels were full. 2 Kings 4:6 God's way of giving Robert Lewis. This incident is rich in suggestiveness. It may be employed to illustrate the rapid changes of human fortune; the crushing weight of cumulative trials; or the practical sympathy of a true prophet who is never so faithful in his calling as when he visits the fatherless and widows in their affliction, and exerts his influence in their behalf. There are, however, considerations suggested by the particular method adopted in this case which throw light upon God's way of giving, and indicate, not obscurely, the terms upon which we, who have no miraculous interpositions to expect, may become recipients of His continual bounty. I. IN THE COMMUNICATION OF HIS GRACE THE MOST HIGH MAKES THE CONFESSION OF OUR HELPLESSNESS THE CONDITION OF HIS HELP. The sense of need must be awakened before He will bestow the required aid. "Tell me what hast thou in the house?" was a question intended to fathom the depth of the woman's poverty. Until this insufficiency of all human resource has been felt and acknowledged, the Divine assistance will not be sought and cannot be given. The Saviour in His miracles of mercy made it apparent that He did not interpose until all human help had failed. When He was about to feed the multitudes He asked the disciples, "How many loaves have ye?" and measured the limits of ordinary means before drawing on the infinite capabilities of Omnipotence. The trembling sufferer who sought to touch His robe had tried all other measures before resorting to Him. The disappointed fishermen were obliged to admit that they had taken nothing ere they could be gladdened by a great success. So is it still. The choice gifts of God are withholden from the self-complacent and lavished on the needy — "He hath filled the hungry with good things, but the rich He hath sent empty away." II. HE ENRICHES US BY THE MULTIPLICATION AND INCREASE OF PREVIOUS GIFTS. It would be equally easy for Him to work without means, but He chooses rather to work by them. "What hast thou in the house?" is something more than a gauge of poverty; it is a wholesome reminder that in the poorest lot there is some remnant of former possessions, some basis for present hope. The multitudes whom our Lord miraculously fed might have been relieved by the creation of an altogether new and strange provision; but He used such common food as was available, and then multiplied the stock till every need was met. The persuasion of our helplessness does not warrant our neglect of such opportunities and the use of such talent as we have. Too often we covet fresh interpositions of Divine power when we have at our command previous gifts whose energy is unexhausted, and former experiences which may fitly stimulate activity and encourage hope. Moses held in his own hand the simple instrument whereby with God's blessing he would compel attention to his words ( Exodus 4:2 ); and if not in our hands, we may have in our house that which, like the widow's oil, shall be multiplied by the bounty of Him. III. HE MEASURES HIS BESTOWMENTS BY OUR CAPACITY TO RECEIVE. While there is an empty vessel to hold it, His grace continues to flow. He entrusts talents "to every man according to his several ability." A preoccupied heart has no room for the Saviour. He is "gladly received" when He is eagerly waited for ( Luke 8:40 ). In the dispensation of spiritual gifts the same rule obtains — "He giveth more grace," and again more, according to the ardour of our wishes and the measure of our preparedness to receive His favours. Still as of old — "He satisfies the longing soul, and fills the hungry soul with goodness" ( Psalm 107:9 ), drawing out our desires, and at the same time enlarging our capacity. IV. HE DELIGHTS TO EXCEED THE REQUIREMENTS OF PRESENT NEED. Not content to give enough to satisfy the clamorous creditor, He supplied a store for the maintenance of the widow and her sons for some time to come. The fragments left after each feast in the wilderness far exceeded the original provision. This generosity is a conspicuous feature in all the communications of grace. David was overwhelmed at the bounty of which he was the recipient, yet what he held in possession was small compared with future blessings secured to him by promise ( 2 Samuel 7:19 ). Jacob, in like manner, after giving up all hope that he should ever see Joseph again, was constrained to acknowledge that God had far exceeded his most sanguine expectation. "I had not thought to see thy face; and lo, God hath showed me also thy seed" ( Genesis 48:11 ). ( Robert Lewis. ) When the oil flows A. Maclaren, D. D. Now, if I may venture to be fanciful for once, let me tell you of three vessels that we have to bring if we would have the oil of the Divine Spirit poured into us. I. THE VESSEL OF DESIRE. God can give us a great many things that we do not wish, but He cannot give us His best gift, and that is Himself, unless we desire it. He never forces His company on anybody, and if we do not wish for Him He cannot give us Himself, His Spirit, or the gifts of His Spirit. For instance, He cannot make a man wise if he does not wish to be instructed. He cannot make a man holy if he has no aspiration after holiness. Measure the reality and intensity of desire, and you measure capacity. As the atmosphere rushes into every vacuum, or as the sea runs up into, and fills, every sinuosity of the coast, so wherever a heart opens, and the unbroken coast-line is indented, as it were, by desire, in rushes the tide of the Divine gifts. You have God in the measure in which you desire Him. II. Another vessel that we have to bring is the VESSEL OF OUT EXPECTANCY. Desire is one thing; confident anticipation that the desire will be fulfilled is quite another. And the two do not certainly go together anywhere except in this one region, and there they do go, linked arm-in-arm. For whatsoever, in the highest of all regions, we wish we have the right without presumption to believe that we shall receive. Expectation, like desire, opens the heart. There are some expectations, even in lower regions, that fulfil themselves. Doctors will tell you that a very large part of the curative power of their medicine depends upon the patient's anticipation of recovery. If a man expects to die when he takes to Iris bed, the chances are that he will die; and if a man expects to get better, death will have a fight before it conquers him. All these illustrations fall far beneath the Christian aspect of the thought that what we expect from God we get. That is only another way of putting, "According to thy faith be it unto thee." It is exactly what Jesus Christ said when He promised: "Whatsoever things ye ask when ye stand praying, believe that ye receive them, and ye shall have them." III. Lastly, ONE MORE VESSEL THAT WE HAVE TO BRING IS OBEDIENCE. "If any man will do His will, he shall know of the doctrine." Desire, Anticipation, and Obedience. These three must never be separated if we are to receive the gift of Himself, which God delights and waits to give. All spiritual possessions and powers grow by use, even as exercised muscles are strengthened, and unused ones tend to be atrophied. ( A. Maclaren, D. D. ) The oil and the vessels So long as there were vessels to be filled the miraculous flow of the oil continued, and it only ceased when there were no more jars to contain it. I. This is true in reference to OUR PROVIDENTIAL CIRCUMSTANCES. So long as we have needs we shall have supplies, and we shall find our necessities exhausted far sooner than the Divine bounty. II. The same principle holds good with regard to THE BESTOWAL OF SAVING GRACE. In a congregation the Gospel is as the pot of oil, and those who receive from it are needy souls, desirous of the grace of God. Of these we have always too few in our assemblies. III. The like is true with regard to OTHER SPIRITUAL BLESSINGS. All fulness dwells in our Lord Jesus, and, as He needs not grace for Himself, it is stored up in Him, that He may give it out to believers. The saints with one voice confess "Of His fulness have all we received." IV. The same truth will be proved in reference to THE PURPOSES OF GRACE IN THE WORLD. The fulness of Divine grace will be equal to every demand upon it till the end of time. Men will never be saved apart from the atonement of our Lord Jesus, but never will that ransom price be found insufficient to redeem the souls that trust in the Redeemer. ( C. H. Spurgeon . ) The Spirit of God supplying the need of the Church E. B. Meyer. The multiplication of the oil ran parallel with the demand of each successive vessel. As the sons brought them

Benson Commentary 2 Kings 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. 2 Kings 4:1 . A certain woman of the wives of the sons of the prophets — Who, though they were wholly devoted to sacred employments, yet were not excluded from marriage, any more than the priests and Levites. My husband — did fear the Lord — His poverty, therefore, was not procured by his idleness or prodigality, but by his piety, because he would not comply with the king’s way of worship, and therefore lost all worldly advantages. The creditor is come to take — my two sons to be bond-men — Either to use them as his slaves, or sell them to others, according to the law among the Hebrews in such a case. 2 Kings 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 pot of oil. 2 Kings 4:2 . Elisha said, What shall I do for thee? — How shall I relieve thee, who am myself poor? Tell me, what hast thou in the house? — Toward the discharge of thy husband’s debts. 2 Kings 4:3 Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few. 2 Kings 4:4 And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full. 2 Kings 4:4-6 . Thou shalt shut the door upon thee, and upon thy sons — That none might come in to disturb or interrupt her in what site was doing; that she and her sons might not seem proudly to boast of this miraculous supply; and that they might have opportunity for prayer and praise on this, extraordinary occasion. And shalt pour out — Of the pot of oil which she had. Thou shalt set aside that which is full — Which one of her sons was employed to do, and the other to bring her the empty vessels. Bring me yet a vessel — Doubtless they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the bubbling spring that supplied it, but believed it to be in Him, in whom all our springs are. The oil stayed — When there was no vessel to receive it; to teach us that we should not waste any of God’s good creatures, and that God would not work miracles unnecessarily. This most signal miracle is like that which Elijah had wrought for the widow of Zarephath. How it was effected it is to no purpose to inquire, seeing it was the product of almighty power, of the operation of which, in its full extent, we cannot possibly have any conception. One important lesson we may learn from it; which is, that we are never straitened in God, in his power, or bounty, or the riches of his grace: all our straitness is in ourselves: it is our faith that fails, not his promise: he gives above what we ask: were there more vessels, there is enough in God to fill them; enough for all, enough for each. 2 Kings 4:5 So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her; and she poured out. 2 Kings 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 stayed. 2 Kings 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 rest. 2 Kings 4:7 . He said, Go, sell the oil — She must not keep it for her own use. Those whom Providence has made poor, must be content with poor accommodations for themselves: they must know how to want, and must not think, when they get a little of that which is better than ordinary, to feed their own luxury therewith. And pay thy debt — Though her creditors were too rigorous with her, yet they must not therefore be deprived of what was due to them: her first care, now she has wherewithal to do it, must be to discharge that, even before she makes any provision for her children. We must first do justice, and then expect God’s blessing upon our endeavours to provide for ourselves and families. 2 Kings 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. 2 Kings 4:8 . Elisha passed to Shunem, where was a great woman — Great for estate, or birth and quality. And she constrained him to eat bread — Pressed him with great importunity, and at length, with great difficulty, prevailed with him to dine with her. As oft as he passed by he turned in thither — She made him so welcome, that he did not scruple, when he had occasion to go that way, to step in there and refresh himself; which she probably invited him to do. 2 Kings 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. 2 Kings 4:9-10 . She said to her husband — In frequent conversation with him. This is a holy man of God — A prophet, and that of eminent holiness; by our kindness to whom we shall procure a blessing to ourselves. Which passeth by us continually — For Shunem was in his way as he went from Carmel, which was not far from hence, to Beth-el and Jericho, and other places of the sons of the prophets. Let us make him a little chamber — on the wall — A private room, remote from the house, where he may retire, and be free from the noise of family business; and enjoy that privacy, which, I perceive, he desires for his prayers and meditations. Let us set for him there a bed and a table, &c. — He will not be troublesome or chargeable to us: he cares not for rich furniture or costly entertainment, but is content with bare necessaries. And — he shall turn in thither — Take up his lodging there, if he think good. 2 Kings 4:10 Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither. 2 Kings 4:11 And it fell on a day, that he came thither, and he turned into the chamber, and lay there. 2 Kings 4:12 And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him. 2 Kings 4:12 . She stood before him — The narrative seems to be a little perplexed, but may be thus conceived: it is in this verse recorded in the general, that the prophet sent Gehazi to call her, and that she came to him upon that call; then follows a particular description of the whole business, with all the circumstances; first, of the message with which Gehazi was sent when he went to call her, and of her answer to that message, ( 2 Kings 4:13 ,) and Gehazi’s conjecture thereupon, ( 2 Kings 4:14 ,) and then of her coming to the prophet at his call; which is there repeated to make way for the following passages. 2 Kings 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 dwell among mine own people. 2 Kings 4:13 . What is to be done for thee? — Wherein can I serve thee? For he was very desirous, as all good men are, to be grateful. “They that receive courtesies,” says Henry, “should study to return them. It ill becomes men of God to be ungrateful, or to sponge upon those that are generous.” Wouldst thou be spoken for to the king, &c.? — For an office for thy husband, civil or military? Hast thou any complaint to make; any petition to present; any suit at law depending, that needs the countenance of the higher powers? It seems by this the prophet had got such an interest at court, since the late victory over the Moabites, that though he minded not to prefer himself by it, yet he was capable of preferring his friends. I dwell among my own people — I live among my kindred and friends; nor have I any cause to seek relief from the higher powers. 2 Kings 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. 2 Kings 4:14-15 . And he said, What then is to be done for her? — The above answer being returned to his master by Gehazi, Elisha asked him what he thought might be most welcome to her, as if he had said, Hast thou observed any thing which she wants or desires? For the prophet kept himself much in his chamber, while Gehazi went more freely about the house, as occasion led him. Gehazi answered, Verily, she hath no child — She has a great estate, but no son to leave it to, and is past hopes of having any, her husband being old: if Elisha can obtain this favour from God for her, it will be the removal of that which, at present, was her only grievance. Those kindnesses are the most welcome which are most suited to our necessities. When he had called her, she stood at the door — Either out of modesty, or reverence, or an unwillingness to disturb him. 2 Kings 4:15 And he said, Call her. And when he had called her, she stood in the door. 2 Kings 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, thou man of God, do not lie unto thine handmaid. 2 Kings 4:16-17 . About this season, according to the time of life — About this time next year; see on Genesis 18:10 ; thou shall embrace a son — She had received this prophet in the name of a prophet, and now she receives, not a courtier’s reward, in being spoken for to the king, but a prophet’s reward, a signal mercy, given in answer to a prophet’s prayer. Nay, my lord, do not lie unto thy handmaid — Do not delude me with vain hopes. She could not believe it for joy. The woman — bare a son at that season that Elisha had said unto her — The event, within the time limited, confirmed the truth of the promise. God built up her house in reward of her kindness in building the prophet a chamber. 2 Kings 4:17 And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life. 2 Kings 4:18 And when the child was grown, it fell on a day, that he went out to his father to the reapers. 2 Kings 4:18-21 . He went out to his father to the reapers — Either for pleasure, or with some message to him. He said to his father, My head, my head! — A more than common heat of the sun probably made him thus ill. The hand of Providence, however, was in the affliction, that occasion might be given to the prophet of working a wonderful miracle for the manifestation of the glory of God, like that which Elijah had wrought for the widow of Zarephath. He sat on her knees till noon, and then died — His pain was so violent, that it killed him in a few hours. She laid him on the bed of the man of God — The pious mother possesses her soul in patience under this surprising affliction: not one peevish, indecent word drops from her lips. She has a strong belief that the child will be raised to life again; like a genuine daughter of Abraham, she accounts that God is able to raise him from the dead, for she had at first received him by as great a miracle. She had doubtless heard of the raising the widow’s son at Zarephath, and that the spirit of Elijah rested on Elisha; and such confidence had she of God’s goodness, that she was very ready to believe, He that so soon took away what he had given, would restore what he had now taken away. By this faith women received their dead raised to life; Hebrews 11:35 . In this faith she makes no preparation for the burial of the dead child, but for his resurrection. O woman, great is thy faith! he that inspired it would not frustrate it. 2 Kings 4:19 And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother. 2 Kings 4:20 And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died. 2 Kings 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. 2 Kings 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. 2 Kings 4:22-23 . She called to her husband, and said — By a messenger whom she sent into the field to him. She seems not to have acquainted him with the child’s death; probably she feared, if he knew on what errand she wished to go to the prophet, lest he should not have faith enough to let her go. Wherefore wilt thou go to-day? it is neither new moon nor sabbath — It appears by this that the prophets acted as public instructers of the people; and that their houses were a kind of schools, or synagogues, unto which they resorted, upon the days here mentioned, to be taught their duty out of the law of God, and to have their doubts resolved. And she said, It shall be well — My going will not be troublesome to him, nor prejudicial to thee or me. 2 Kings 4:23 And he said, Wherefore wilt thou go to him to day? it is neither new moon, nor sabbath. And she said, It shall be well. 2 Kings 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. 2 Kings 4:25 So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite: 2 Kings 4:25-26 . She came to the man of God to mount Carmel — This was a place which both he and Elijah much frequented; and it is probable there was a school of the prophets here, it being a mountain full of trees, and therefore a place proper for retirement and sacred exercises. Run now, I pray thee, to meet her — This he ordered, to show his respect for her. She answered, It is well — So it was in some respects, because it was the will of a wise and good God, and therefore best for her. When God calls away our dearest relations by death, it becomes us to say, it is well both with us and them. It is well, for all is well that God doth: all is well with them that are gone, if they are gone to heaven: and all is well with us that stay behind, if by the affliction we are furthered in our way thither. 2 Kings 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. 2 Kings 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. 2 Kings 4:27 . She caught him by the feet — After the manner of a most humble and earnest supplicant; intimating, what she did not dare to express in words, that she desired him to go along with her. Gehazi came near to thrust her away — Either thinking she was rude, and made too free with the prophet; or knowing his master did not expect such abasement, especially from her who had been so kind and friendly to them, and that he would not be pleased to see her lie at his feet, Gehazi would have raised her up. The man of God said, Let her alone — Disturb her not, for this gesture is a sign of some extraordinary grief. And the Lord hath hid it from me — God hath not shown me the cause of it. By this he signifies, that what he knew or did, was not by any virtue inherent in himself, but from God, who revealed to him only what he pleased, and when he pleased. 2 Kings 4:28 Then she said, Did I desire a son of my lord? did I not say, Do not deceive me? 2 Kings 4:28 . She said, Did I desire a son of my lord? — This child was not given to me upon my immoderate desire, for which I might have justly been thus chastised; but was freely promised to me by thee in God’s name, and from his special grace and favour. Did not I say, Do not deceive me? — With vain hopes of a comfort that I should never have. And I had been much happier if I had never had it, than to lose it so quickly. 2 Kings 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. 2 Kings 4:29 . He said to Gehazi, Gird up thy loins — Tie up thy long garments about thy loins for expedition. If thou meet any man, &c. — Make no delays or stops by the way, either through words or actions, but go with all possible speed. See Luke 10:4 . He requires this haste that the miracle might be done secretly and speedily, before the child’s death was divulged, which might cause many inconveniences. And lay my staff upon the face of the child — For God can work a miracle by the most unlikely and contemptible means, as he did by a rod, Exodus 14:16 ; and a mantle, 2 Kings 2:8 . 2 Kings 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. 2 Kings 4:30 . And the mother of the child said, I will not leave thee — Until thou goest with me; for she had no great confidence in Gehazi, nor was her faith so strong as to think that the prophet could work so great a miracle at that distance, and by his staff. And he arose, and followed her — Being overcome by her importunity, and his tenderness toward so great a friend. 2 Kings 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. 2 Kings 4:31 . There was neither voice nor hearing — No sign of life appeared, which Gehazi, probably through unbelief, expected would be the case. It is likely the power was withheld, which might have accompanied the laying on of the staff; because the prophet having changed his mind, and yielded to her request that he would go with her, did alter his course of proceeding, and not join his prayers with Gehazi’s action. Or, perhaps, God did not see fit that the child should come to life again by the touch of the staff, lest it might be thought that he had only lain in a swoon, which at length went off of itself. The child is not awaked — That is, not revived; death being oft and fitly compared to a sleep, because of the resurrection, which will in due time follow it, and here followed speedily, which makes the expression peculiarly proper in this place. 2 Kings 4:32 And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. 2 Kings 4:33 He went in therefore, and shut the door upon them twain, and prayed unto the LORD. 2 Kings 4:33-34 . He shut the door upon them twain — Upon himself and the dead child, that he might pray to God without interruption, and might more freely use those means which he thought fit. And put his mouth, &c. — One part upon another successively; for the disproportion of the bodies would not permit it to be done together. The flesh of the child grew warm — Not by any external heat, which could not be transmitted to the child’s body by such slight touches of the prophet’s body; but from a principle of life, which was already infused into the child, and by degrees enlivened all the parts of his body. 2 Kings 4:34 And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm. 2 Kings 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. 2 Kings 4:35 . Then he returned and walked in the house — Exercising his mind in prayer to God. And went up, &c. — Repeating his former actions, to teach us not to be discouraged in our prayers, if we be not speedily answered. And the child sneezed seven times — Whereby his head was cleared, in which his pain had chiefly lain; and the child opened his eyes — So the work begun in the former verse is here perfected. Although miracles were for the most part done in an instant, yet sometimes they were done by degrees. See here the power of God, who kills and makes alive again! see the power of prayer; as it has the key of the clouds, so it has the key of death! see the power of faith; that fixed law of nature, namely, that death is a way whence there is no returning, shall rather be dispensed with, than this believing Shunammite shall be disappointed! 2 Kings 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. 2 Kings 4:36-37 . When she was come in unto him — Hebrew, come to him, namely, to the door of his chamber, where probably he met her with the joyful message. Then she went in — Into his chamber: and after she had thrown herself at his feet, full of humility and gratitude, and reverencing him as an angel of God, she went to the bed, took up her son, and went out — Publishing, no doubt, this wonderful work of God to all her family; who made it known abroad. 2 Kings 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. 2 Kings 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. 2 Kings 4:38 . There was a dearth in the land — The same that we read of chap. 2 Kings 3:1 . It continued seven years, just as long again as that in the time of Elijah. For if a wicked nation will not be reformed by a lesser judgment, they must expect to be visited with a greater. The sons of the prophets were sitting before him — To hear his wisdom, and be instructed in the law, that they might teach others. He said unto his servant, Seethe the pottage, &c. — By this it appears that they lived together in society, and, after their lectures, were wont to eat together with their master; who now ordered his servant to prepare some food for them, which was very plain and common, such as the gardens and the fields would produce. 2 Kings 4:39 And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not. 2 Kings 4:39-41 . And found a wild vine — This is generally supposed to have been the coloquintida plant, which has a leaf something like that of the vine, but is so very bitter, that some have called it “the gall of the whole earth:” it purges vehemently, and is a sort of poison if not qualified and taken in a moderate quantity. For they knew them not — Neither he that gathered them, nor they that shred them, knew what they were, but took them to be the leaves of a wild vine. They cried out, O thou man of God, there is death in the pot — That is, some deadly thing. This they concluded from its being so bitter and distasteful. He said, Bring meal and cast it into the pot — Together with the pottage, which they had taken out of it. And there was no harm in the pot — Which alteration was not from any virtue in the meal, but from the power of God. 2 Kings 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 . 2 Kings 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. 2 Kings 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. 2 Kings 4:42 . A man — brought — bread of the first fruits, &c. — This was a seasonable present, it being a time of dearth, when bread was very scarce. The first-fruits were due to the priests, but these, and probably the rest of the priests’ dues, were usually brought by the pious Israelites, according to their ability and opportunity, to the Lord’s prophets, because they were not permitted to carry them to Jerusalem. Twenty loaves of barley — Of what weight is not said, but it is likely they were but small, being intended only for the prophet’s own eating. And full ears of corn in the husk thereof — Which, being parched, they were wont to eat, Ruth 2:15 . But Dr. Hammond thinks these words should be rendered, They brought ears of corn in a satchel, or scrip. Give unto the people that they may eat — That is, to the sons of the prophets, with whom he then was, when this present was brought to him. 2 Kings 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 shall leave thereof . 2 Kings 4:43 . What! should I set this before a hundred men? — Just as the apostles said to the Lord Jesus, when he intended to feed a far greater number with less food. He said again, Give unto the people, &c. — Do as I order you, and make no objections. For thus saith the Lord, They shall eat, and shall leave thereof — As the multitude left of the loaves and fishes which Christ caused to be set before them. The similitude between several of the miracles of Elijah and Elisha, and those of the Lord Jesus, is very striking, and may be considered as a proof that they all acted by the power of one and the same Spirit. The miracles of the Son of God, however, were both far more in number, and far greater, than those which were performed by these his servants. 2 Kings 4:44 So he set it before them, and they did eat, and left thereof , according to the word of the LORD. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Kings 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. ELISHA’S MIRACLES 2 Kings 4:1-44 WE are now in the full tide of Elisha’s miracles, and as regards many of them we can do little more than illustrate the text as it stands. The record of them clearly comes from some account prevalent in the schools of the prophets, which is however only fragmentary, and has been un-chronologically pieced into the annals of the kings of Israel. The story of Elisha abounds far more in the supernatural than that of Elijah, and is believed by most critics to be of earlier date. Yet the scenes and portents of his life are almost wholly lacking in the element of grandeur which belong to those of the elder seer. His personality, if on the whole softer and more beneficent, inspires less of awe, and the whole tone of the biography which recorded these isolated incidents is lacking in the poetic and impassioned elevation which marks the episodes of Elijah’s history. We see in the records of Elisha, as in the biographies so rich in prodigies of fourth-century hermits and mediaeval saints, how little impressive in itself is the exercise of abnormal powers; how it derives its sole grandeur from the accompaniment of great moral lessons and spiritual revelations. John the Baptist "did no miracle," yet our Lord placed him not only far above Elisha, but even above Moses and Samuel and Elijah, when He said of him, "Verily I say unto you, of them that have been born of women there hath not risen a greater than John the Baptist." It is impossible not to be struck with the singular parallelism between the powers exercised by Elisha and those which are attributed to his predecessor. "How true an heir is Elisha of his master," says Bishop Hall, "not in his graces only, but in his actions! Both of them divided the waters of Jordan, the one as his last act, the other as his first. Elijah’s curse was the death of the captains and their troops; Elisha’s curse was the death of the children. Elijah rebuked Ahab to his face; Elisha, Jehoram. Elijah supplied the drought of Israel by rain from heaven; Elisha supplied the drought of the three kings by waters gushing out of the earth. Elijah increased the oil of the Sareptan, Elisha increased the oil of the prophet’s widow; Elijah raised from death the Sareptan’s son, Elisha the Shunammite’s; both of them had one mantle, one spirit; both of them climbed up one Carmel, one heaven." The resemblance, however, is not at all in character, but only in external and miraculous circumstances. In all other respects Elisha furnishes a contrast to Elijah which startles us quite as much as any superficial resemblances. Elijah was a free, wild Bedawy prophet, hating and shunning as his ordinary residence the abodes of men, making, his home in the rocky wady or in the mountain glades, appearing and disappearing suddenly as the wind. He asserted his power most often in ministries of retribution. Clad in the sheepskin of a Gadite shepherd or mountaineer, he was not one of those who wear soft clothing or are found in kings’ houses. He usually met monarchs as their enemy and their reprover, but for the most part avoided them. He never intervened for years together even in national events of the utmost importance, whether military or religious, unless he received the direct call of God, or there appeared to him to be a " dignus Vindice nodus ." Elisha, on the other hand, makes his home in cities, and chiefly in Samaria. He is familiar with kings and moves about with armies, and has no long retirements into unknown solitudes; and though he could speak roughly to Jehoram, he is often on the friendliest terms with him and with other sovereigns. The stories of Elisha give us many interesting glimpses into the social life of Israel in his day. As to their literal historic accuracy, those must make positive affirmation who feel that they can do so in accordance alike with adequate authority and with the sacredness of truth. Many will be unable to escape the opinion that they bear some resemblance to other Jewish haggadoth , written for edification, with every innocent intention, in the schools of the Prophets, but no more intended for perfectly literal acceptance in all their details than the Life of St. Paul the Hermit by St. Jerome; or that of St. Anthony, attributed erroneously to St. Athanasius; or that of St. Francis in the Fioretti; or the lives of humble saints of the people called Kisar-el-anbiah , which are so popular among poor Mohammedans. Into that question there is no need to enter further. Abundet quisque in Sensu suo . I. On one occasion a widow of one of the Sons of the Prophets-for these communities, though coenobitic, were not celibate-came to him in deep distress. Her husband-the Jews, with their usual guesswork, most improbably identified him with Obadiah, the chamberlain of Ahab-had died insolvent. As she had nothing to pay, her creditor under the grim provision of the law was about to exercise his right of selling her two sons into slavery to recoup himself for the debt. {Lev 25:39-41; Mat 18:25} Would Elisha help her? Prophets were never men of wealth, so that he could not pay her debt. He asked her what she possessed to satisfy the demand. Nothing, she said, "but a pot of the common oil, used for anointing the body after a bath." Elisha bade her go and borrow from her neighbors all the empty vessels she could, then to return home, shut the door, and pour the oil into the vessels. She did so. They were all filled, and she asked her son to bring yet another. But there was not another to be had, so she went out and told the Man of God. He bade her sell the miraculously multiplied oil to pay the debt, and live with her sons on the proceeds of what was over. II. We next find Elisha at Shunem, famous as the abode of the fair maiden-probably Abishag, the nurse of David’s decrepitude-who is the heroine of the Song of Songs. It is a village, now called Solam, on the slopes of Little Hermon (Jebel-el-Duhy), three miles north of Jezreel. At this place there lived a lady of wealth and influence, whose husband owned the surrounding land. There were but few khans in Palestine, and even where they now exist the traveler has in most cases to supply his own food. Elisha, in his journeys to and fro among the schools of the Prophets, had often enjoyed the welcome hospitality eagerly pressed upon him by the lady of Shunem. Struck with his sacred character, she persuaded her husband to take a step unusual even to the boundless hospitality of the East. She begged him to do honor to this holy Man of God by building for him a little chamber ( aliyah ) on the flat roof of the house, to which he might have easy and private access by the outside staircase. The chamber was built, and furnished, like any other simple Eastern room, with a bed, a divan to sit on, a table, and a lamp; and there the weary prophet on his journeys often found a peaceful, simple, and delightful resting-place. Grateful for the reverence with which she treated him, and the kind care with which she had supplied his needs, Elisha was anxious to recompense her in whatever way might be possible. The thought of money payment was of course out of the question; merely to hint at it would have been a breach of manners. But perhaps he might be of use to her in some other way. At this time, and for years afterwards during his long ministry of perhaps fifty-six years, he was attended by a servant named Gehazi, who stood to him in the same sort of relation which he had held to Elijah. He told Gehazi to summon the Shunammite lady. In the deep humility of Eastern womanhood she came and stood in his presence. Even then he did not address her. So downtrodden was the position of women in the East that any dignified person, much more a great prophet, could not converse with a woman without compromising his dignity. The more scrupulous Pharisees in the days of Christ always carefully gathered up their garments in the streets, lest they should so much as touch a woman with their skirts in passing by, as the modern Chakams in Jerusalem do to this day. The disciples themselves, sophisticated by familiarity with such teachers, were astonished that Jesus at the well of Shechem should talk with a woman. "So, though the lady stood there, Elisha, instead of speaking to her directly," told Gehazi to thank her for all the devout respect and care, all "the modesty of fearful duty," which she had displayed towards them, and to ask her if he should say a good word for her to the King or the Captain of the Host. This is just the sort of favor which an Eastern would be likely to value most. The Shunammite, however, was well provided for; she had nothing to complain of, and nothing to request. She thanked Elisha for his kindly proposal, but declined it and went away, "Is there, then, nothing which we can do for her?" asked Elisha of Gehazi. There was. Gehazi had learnt that the sorrow of her life-a sorrow and a source of reproach to any Eastern household, but most of all to that of a wealthy householder-was her childlessness. "Call her," he said. She came back, and stood reverently in the doorway. "When the time comes round," he said to her, "you shall embrace a son." The promise raised in her heart a thrill of joy. It was too precious to be believed. "Nay," she said, "my lord, thou Man of God, do not lie unto thine handmaid." But the promise was fulfilled, and the lady of Shunem became the happy mother of a son. III. The charming episode then passes over some years. The child had grown into a little boy, old enough now to go out alone to see his father in the harvest fields and to run about among the reapers. But as he played about in the heat he had a sunstroke, and cried to his father, "O my head, my head!" Not knowing how serious the matter was, his father simply ordered one of his lads to carry the child home to his mother. The fond mother nursed him tenderly upon her knees, but at noon he died. Then the lady of Shunem showed all the faith and strength and wisdom of her character. "The good Shunammite," says Bishop Hall, "had lost her son; her faith she lost not." Overwhelming as was this calamity-the loss of an only child-she suppressed all her emotions, and, instead of bursting into the wild helpless wail of Eastern mourners, or rushing to her husband with the agonizing news, she took the little boy’s body in her arms, carried it up to the chamber which had been built for Elisha, and laid it upon his bed. Then, shutting the door, she called to her husband to send to her one of his reapers and one of the asses, for she was going quickly to the Man of God and would return in the cool of the evening. "Why should you go today particularly?" he asked. "It is neither new moon, nor sabbath." "It is all right," she said; and with perfect confidence in the rectitude of all her purposes, he sent her the she-ass, and a servant to drive it and to run beside it for her protection on the journey of sixteen miles. "Drive on the ass," she said. "Slacken me not the riding unless I tell you." So with all possible speed she made her way-a journey of several hours-from Shunem to Mount Carmel. Elisha, from his retreat on the hill, marked her coming from a distance, and it rendered him anxious. "Here comes the Shunammite," he said to Gehazi. "Run to meet her, and ask Is it well with thee? is it well with thy husband? is it well with the child?" "All well," she answered, for her message was not to Gehazi, and she could not trust her voice to speak; but pressing on up-hillwards she flung herself before Elisha and grasped his feet. Displeased at the familiarity which dared thus to clasp the feet of his master, Gehazi ran up to thrust her away by force, but Elisha interfered. "Let her alone," he cried; "she is in deep affliction, and Jehovah has not revealed to me the cause." Then her long pent-up emotion burst forth. "Did I desire a son of my lord?" she cried. "Did I not say do not deceive me?" It was enough-though she seemed unable to bring out the dreadful words that her boy was dead. Catching her meaning, Elisha said to Gehazi, "Gird up thy loins, take my staff, and without so much as stopping to salute any one, or to return a salutation, lay my staff on the dead child’s face." But the broken-hearted mother refused to leave Elisha. She imagined that the servant, the staff, might be severed from Elisha; but she knew that wherever the prophet was, there was power. So Elisha arose and followed her, and on the way Gehazi met them with the news that the child lay still and dead, with the fruitless staff upon his face. Then Elisha in deep anguish went up to the chamber and shut the door, and saw the boy’s body lying pale upon his bed. After earnest prayer he outstretched himself over the little corpse, as Elijah had done at Zarephath. Soon it began to grow warm with returning life, and Elisha, after pacing up and down the room, once more stretched himself over him. Then the child opened his eyes and sneezed seven times, and Elisha called to Gehazi to summon the mother. "Take up thy son," he said. She prostrated herself at his feet in speechless gratitude, and took up her recovered child, and went. IV. We next find Elisha at Gilgal, in the time of the famine of which we read his prediction in a later chapter. {2Ki 8:1} The sons of the prophets were seated round him, listening to his instructions; the hour came for their simple meal, and he ordered the great pot to be put on the fire for the vegetable soup, on which, with bread, they chiefly lived. One of them went out for herbs, and carelessly brought his outer garment (the abeyah ) full of wild poisonous coloquinths, which, by ignorance or inadvertence, were shred into the pottage. But when it was cooked and poured out they perceived the poisonous taste, and cried out, "0 Man of God, death in the pot!" "Bring meal," he said, for he seems always to have been a man of the fewest words. They cast in some meal, and were all able to eat of the now harmless pottage. It has been noticed that in this, as in other incidents of the story, there is no invocation of the name of Jehovah. V. Not far from Gilgal was the little village of Baalshalisha, at which lived a farmer who wished to bring an offering of firstfruits and karmel (bruised grain) in his wallet to Elisha as a Man of God. It was a poor gift enough-only twenty of the coarse barley loaves which were eaten by the common people, and a sack full of fresh ears of corn. {see Lev 2:14; Lev 23:14} Elisha told his servitor-perhaps Gehazi-to set them before the people present. "What?" he asked, "this trifle of food before a hundred men!" But Elisha told him in the Lord’s name that it should more than suffice; and so it did. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.