Ver. 1. Now there cried a certain woman.] Here we have miraculorum congeriem. In this fourth chapter four signal miracles are set forth done by Elisha, worthily called Thaumaturgus, or, the wonder worker. Unto Elisha.] Who had so lately relieved the three kings in their necessity, and therefore she believed that he both could and would help her, a distressed prophet’s widow. Thy servant my husband is dead.] And died in debt; which he needed not to have done, if he would have complied with Jezebel, and fed on her trough, as others did; but he chose rather to keep faith and a good conscience, as Luther did, who refused a cardinalship when it was offered him; and when he lay a-dying, made his will for his wife and children on this manner, Domine Deus, gratias ago tibi quid volueris me esse pauperem super terrain et mendicum, &c. Lord God, I thank thee for my present poverty, and now, I pray thee, take care of my poor wife and children, to whom I cannot bequeath house, lands, possessions, moneys. But I humbly beseech thee to feed them, breed them, teach them, keep them, as thou hitherto hast done me, O Father of the fatherless, and Judge of the widows. Thou knowest that thy servant did fear the Lord.] The Rabbis and some others have thought that this was good Obadiah’s widow, and that he, by feeding the Lord’s prophets in those perilous times, had spent his estate, and died indebted to the king, to whose father he had been steward. But this is not very likely.
Ver. 2. What shall I do for thee?] Pay thy debts for thee I cannot; but if any way else I may bestead thee, I shall do it. What hast thou in the house?] viz., Toward the payment of thy debts, which thou oughtest to endeavour to thine utmost. Thy handmaid hath not anything.] Of any value. Hereby it appeareth that she was left very poor, yet speaketh she very respectfully of her late husband all along.
Ver. 3. Even empty vessels.] They must be empty hearts, saith Bernard; empty of self, and all ungodly lusts, which God will fill with the oil of grace: Intus existens prohibet alienum, else that precious liquor would be spilt upon the ground. Borrow not a few.] Ne paucifices. Let not men be constrained in their own heart; there is enough in God.
Ver. 4. Thou shalt shut the door upon thee.] It was time to shut the door, saith a reverend man, when many greater vessels must be supplied from one little one. But why must the door be shut? (1.) That she might be the more free to pray; (Matthew 6:6) (2.) That she might manifest her own faith, and not be hindered by the unbelief of others; [see Mark 6:5,6] (3.) That it might not be thought that the oil was by anybody secretly conveyed into the house to them.
Ver. 5. And shut the door, &c.] This her prompt and present obedience was a noble fruit of her heroical faith. She doth not reason, as Naaman did, but run; she doth not dispute, but despatch the prophet’s commands. God loveth Curristas non Quaeristas, saith Luther. And she poured out.] And the more she poured out, the more she might; the angels making new supplies of oil continually, saith A Lapide.
Ver. 6. There is not a vessel more.] The cruse never ceased running, till there was no room; so elsewhere God never ceased abating, till Abraham stopped begging.
Ver. 7. And live thou and thy children of the rest.] This was more than she desired of the prophet. God is oft better to his people than their prayers, than their hopes. Men must likewise see to it, that their ministers’ widows and children have a comfortable subsistence.
Ver. 8. That Elisha passed to Shunem.] Abishag’s country. (1 Kings 1:3) See Joshua 19:18. And the Rabbins say that this good Shunammite was Abishag’s sister’s daughter. Where was a great woman.] Great in wealth, and great also in virtue, as the Chaldee understandeth it. Cavens sibi a peccato. -Chald. Paraph.
Ver. 9. Behold now, I perceive that this is a holy man.] Holiness will as little be hid as light, fire, musk, &c. A holy man is like a crystai glass with a clear lamp in the midst of it. Which passeth by us continually.] Shunem was not far from mount Carmel; and this prophet went still about doing good.
Ver. 10. Let us make a little chamber, I pray thee, on the wall.] Where he may be privately, and without disturbance. She knew the tumult of a large family, unfit for the quiet meditations of a prophet; retiredness is most meet for the thoughts of a seer.
Ver. 11. And he turned into the chamber, and lay there.] To the great benefit, no doubt, of the whole family, who received many divine instructions from him, and were much helped on by his prayers and holy practices.
Ver. 12. Call this Shunammite.] Gehazi it seemeth was sent to call her, but withal to acquaint her with the business, -viz., that if she had any suit to the king or his general, &c., -and to bring back her answer; whereupon consulting with Gehazi what was to be done for her, and understanding by him that she had no child, Elisha bade Gehazi call her, as 2 Kings 4:15.
Ver. 13. Behold thou hast been careful for us.] A gracious man is a grateful man, and studieth retribution. I dwell among mine own people.] Privately and peaceably, having no business at court; not affecting great friendships, nor groaning under great oppressions. All this was well, if it might have held. The old Greeks gave this grave counsel, saith Suidas, “ αλευ απο μειζονος ανδρος.’’— Suidas. i.e., Keep aloof from great ones. And the Latin poets say well, “ Dulcis inexpertis cultura potentis amici, Expertus metuet… -Horat. “ Vive tibi, quantumque potes, praelustria vita. ’’— Ovid. But what hold is there of these earthly things? saith another; how long is the Shunammite thus blessed with peace? Stay but a while, you shall see her come on her knees to the king of Israel, pitifully complaining that she was stripped of house and land: and how Gehazi is fain to do that good office for her, which was not accepted from his master. Those that stand fastest upon earth, have but slippery footing. No man can say that he shall not need friends. Bp. Hall.
Ver. 14. What then is to be done for her?] So great a prophet disdaineth not to consult and advise with his servant; and all his care is how to express his thankfulness to his hostess.
Ver. 15. Call her.] See on 2 Kings 4:12. She stood in the door.] By a commendable modesty. So Genesis 18:10.
Ver. 16. About this season,] i.e., About this time twelve months from now. Thou shalt embrace a son.] God dealeth with his servants, as the prophet here did with this Shunammite, when he bade her ask what she needed, and tell him what he should do for her, and she found not anything to request at his hands; he sends for her, and makes her a free promise of that which she most wanted and desired—a son. So, oft God is pleased to give his servants what they forget or presume not to ask.
Ver. 17. And the woman conceived.] The like whereunto fell out in the last age: for Dr Sandys departing the land for fear of Queen Mary, and taking leave of his hostess, who was childless, and had been married eight years, he gave her a fine handkerchief and an old royal of gold in it, thanking her much, and said, Be of good comfort; ere that one whole year be past, God shall give you a child, a boy. And it came to pass that day twelve months lacking one day, God gave her a fair son. Act. and Mon., 1894.
Ver. 18. Went out to his father to the reapers.] This Shunammite, though rich, yet had himself the oversight of his harvest labourers: so had Boaz. (Ruth 2:4 3:2-7) This was good husbandry.
Ver. 19. And he said to his father, My head, my head.] The sunbeams in that hot season of harvest had beaten hard upon his head, and made him sick. The Latins call a sick man Aegrum, from the pitiful moan he maketh, crying, Ai, Ai. But what an undivine inference was that of the Bishop of Hereford in his sermon at Oxford upon this text, in the reign of Edward II—pursued at that time by his queen and son—that an aching and sick head of a kingdom was of necessity to be taken off, and no otherwise cured! Till noon, and then died.] The child was well, sick, and dead, and all in the space of four or five hours. A sore trial; and a fair warning to all parents not to love their little ones too much, lest God soon take away the earthly idol. ai, ai, vox dolentis. Dan., Hist., 216.
Ver. 21. And laid him on the bed of the man of God.] She had heard, belike, how Elijah had restored to life a widow’s dead child. (1 Kings 17:21) This therefore that she here did was an act of her faith, whereby also she “received her dead raised to life again.” (Hebrews 11:35) Faith is the best lever at a dead lift.
Ver. 22. Send me, I pray thee.] As a pious and a prudent matron, though she might do much with her husband, whose heart safely trusted in her, yet she would do nothing of moment without his consent.
Ver. 23. Wherefore wilt thou go to him today?] Her husband knew nothing then of the child’s death. It is neither new moon, nor sabbath.] On which days good people in those evil times were wont to repair to God’s holy prophets to hear the word and receive instruction. And she said, It shall be well.] Heb., Peace. Tostatus rendereth it Vale, farewell. The Vulgate, not well, Vadam, I will go; this had been too peremptory and unseemly.
Ver. 24. Drive, and go forward.] Put on as fast as thou canst. Dolor addidit alas; grief rideth without reins, where there is but any hope of help.
Ver. 25. Behold, yonder is that Shunammite.] That good Shunammite, which “showeth out of a good conversation her works with meekness of wisdom.” Sir Thomas Moore was out when he said, Men commit faults often, women only twice, that they neither speak well nor do well.
Ver. 26. And she answered, It is well.] It is, or would be. Well it is howsoever for the present, and it will be better hereafter.
Ver. 27. She caught him by the feet.] Which she held fast, to show the instance of her request, and the strength of her confidence, together with her firm resolution, not to leave him till she had that she came for, as 2 Kings 4:30.
Ver. 28. Did I desire a son of my lord?] Was I too desirous, or unduly importunate? for if so, the loss of the child had been just upon me. Strong affections will be strong afflictions. Did I not say, Do not deceive me?] Nay, did not you say, Do not lie to me? And was that a fit word to a man of God? was there not something of unbelief in it?
Ver. 29. If thou meet any man, salute him not.] Stand not tattling, much less cracking, that thou shalt with that staff of mine raise a dead child. Some Rabbis think Gehazi did so; and thence that means proved ineffectual. But it seemeth rather to be the mother’s unbelief that made it so. Ridebat Gehazi dicendo obviis, Credisne baculum istum vitam restituere? -R. Eliezer, cap. 33.
Ver. 30. And he arose, and followed her.] As our Saviour also, upon a like occasion, arose and followed Jairus, (Matthew 9:18,19) not taking offence at his weak faith, nor turning him off, as presuming to prescribe.
Ver. 31. But there was neither voice nor hearing.] God withholding his power and help till the prophet himself came and renewed the dead. Hereby was allegorically signified, saith one, that the law was used before the coming of Christ to revive the dead in sin. But this being done in vain, Christ afterwards came with his Spirit, and gave life unto them that believe.
Ver. 32. And laid upon his bed.] See on ver. 21.
Ver. 33. And prayed unto the Lord.] This staff of his—whatever became of the other—was long enough, he knew, to reach up to heaven, to knock at those gates, yea, to wrench them open.
Ver. 34. And put his mouth upon his mouth.] The Septuagint adds, And breathed upon him. See on 1 Kings 17:21. Christ risen again thus applied to the dead soul, quickeneth it.
Ver. 35. Then he returned, and walked, &c.] He found the mercy coming, and he sets to work with more vehemency and intention of desire, such as made him thus various in his actions, postures, and gestures. This is usual with those that are very earnest in their prayers. Hannah writhed her lips; Solomon spread his arms; the publican beat his breast; Christ cast himself grovelling on the ground; Elijah put his face betwixt his knees, &c. And the child sneezed seven times.] Thereby venting and expelling those humours that oppressed his brains, and stopping the passages of the vital spirits, had suffocated him. His grief lay in his head, (2 Kings 4:19) overheated by the sun. And the child opened his eyes.] Thus the work is done by degrees and with difficulty, mystically showing how hard it is to raise one dead in sins and trespasses, and to bring the work to any good effect. To comfort a wounded conscience is as great work, saith Luther, as to raise one from the dead. Aestus et aestas et Graecorum εοχαρα fit ab Hebraea Esch, Ignis.— Becman.
Ver. 36. Take up thy son.] Now two sons in one, and never so dear to thee, I daresay, as now. God knows how to commend his favours to us, and to make them double welcome.
Ver. 37. And took up her son, and went out.] Singing as she went, “This my son was dead, and is alive again; and was lost, and is found.” (Luke 15:24)
Ver. 38. See the pottage.] The propbets were poor, and glad of pottage. Nescio quomodo bonae mentis sorer est paupertas. The saints are kept at hard commons, but have their keeping of free cost. The wicked have larger provisions, but pay sweetly. Petron.
Ver. 39. Of wild gourds his lapful] This is taken to be coloquintida, which is very bitter, saith Valesius, so that physicians call it Fel terrae, the gall of the earth. De Sac. Plalos., cap. 36.
Ver. 40. Death in the pot.] For this drug is not only bitter, but poisonous and pernicious, causing cruel torments.
Ver. 41. Then bring meal.] Which yet could not have made the pottage wholesome and savoury, but by a miracle.
Ver. 42. And brought the man of God.] The prophets, in the fail of priests, who were now not to be found in Israel, taught the people, and took up their dues from such pious persons as brought them in out of conscience. Twenty loaves of barley.] Little ones, likely.
Ver. 43. And his servitor.] Gehazi, who was no stranger to his master’s miracles, but continued a Pettifidian, or small faith.
Ver. 44. And they did eat, and left.] It grew in their hands, as Matthew 14:20 Joh 6:12,13.