Annotations Upon the Historical Books Part 2, 2 Kings · Chapter 4
CHAP. IIII.
Verſ. 1. THy ſervant my husband is dead, and thou knowest that thy ſervant did feare the Lord.] This ſhe adds, firſt, to cleare her husband from the ſuſpition of waſting what he had by any evill courſes: ſecondly, to move him the rather to pity her, becauſe her husband was one, as Eliſha knew well, that did truly and unfainedly feare the Lord; and indeed obſervable it is, how reſpectively ſhe ſpeaks of her husband, though he had left her in ſo great poverty and diſtreſſe.
And the creditour is come to take unto him my two ſonnes to be bondmen.] See the notes, Exod: 21.2. and Levit. 25.39.
Verſ. 2. Tell me, what haſt thou in thine houſe.] As if Eliſha ſhould have ſaid, come let me ſee what thou haſt of any value in thy houſe, that may go toward the payment of thy debts: and thus whileſt the prophet made ſhew, as if he deſired to know how farre ſhe was able to diſcharge her husbands debts, that ſo he might try if he could compoſe the difference betwixt her and the creditour; he brought her to ſpeak of the pot of oyle ſhe had, (to wit, that being the onelyonly thing of any value ſhe had; for we cannot think ſhe was ſo poore, that ſhe had nothing at all elſe left in her houſe) intending to take that occaſion to give order for that whereby ſhe was to be miraculouſly ſupplyed.
Verſ. 4. Thou ſhalt ſhut the doore upon thee, &c.] This was enjoyned; firſt, as an act or ſigne, approving or teſtifying her faith, that being left to her ſelf hopeleſſe of all help and ſuccour from man, ſhe did yet expect from the Lord that miraculous help which the prophet had promiſed her: ſecondly, as a circumſtance, implying, that it was fit they ſhould pray unto God when they undertook this work, whereto privacy was required: thirdly, that they might not be diſturbed by others, when they were imployed in this buſineſſe they had in hand: but fourthly, and principally, for the clearer manifeſtation of the intended miracle, that there might be no ſuſpicion, that the oyle was by any body ſecretly conveyed into the houſe to them.
Verſ. 6. She ſaid unto her ſonne, Bring me yet a veſſell.] That is, to one of her ſonnes, for that ſhe had two ſonnes is evident, verſ. 1.
Verſ. 8. Eliſha paſſed to Shunem.] A city in the tribe of Iſſachar, not farre from mount Carmel, Joſh. 19.17, 18. the very ſame, from whence Abiſhag was fetched to David, 1 Kings 1.3.
Verſ. 9. I perceive that this is an holy man of God.] Not onelyonly a prophet, but a man of eminent holineſſe.
Verſ. 10. Let us make a little chamber, I pray thee, on the wall.] Not that ſhe had not room in her houſe to lodge him, but becauſe ſhe conſidered that the tumult of a large family might be ſome diſturbance to the devotions, ſtudy, and meditations of a prophet, and therefore thought it convenient to provide a place for him where he might be more retired.
Verſ. 12. Call this Shunamite, And when he had called her, ſhe stood before him.] Verſ. 15. it is againe ſaid, that Eliſha bad Gehazi call her; ſo that though it be here expreſſed, that ſhe came and ſtood before Eliſha, yet that which follows muſt be conceived to have been done before her coming: the order of the cariage of the buſineſſe it ſeems, was this: Eliſha ſent Gehazi to call her to him, and withall willed him to acquaint her with the buſineſſe; namely, that in recompence of her kindneſſe, if ſhe had any ſuit to the king or captain of the hoſt, he would be her mediatour; ſhe anſwering Gehazi, that ſhe dwelt among her own people; and Gehazi carrying back this anſwer to his maſter, he conſulted with Gehazi what then might be done for her: and Gehazi putting him in mind that ſhe had no child, Eliſha bade him again call her.
Verſ. 13. And he ſaid unto him, Say now unto her, Behold now thou haſt been carefull for us, &c.] This was the meſſage which Eliſha bade Gehazi carry her, when he was firſt ſent to call her, wherein he makes a thankfull acknowledgement of her great care of them; and then tenders to ſpeak for her, if ſhe had any occaſion either to the king or the captain of the hoſt; whereby it appears alſo, that the ſuccour which Eliſha had afforded the kings in their diſtreſſe, chap. 3.16. &c. had brought him into great credit at court.
And ſhe anſwered, I dwell among my own people.] In this anſwer is implyed, that ſhe needed not his help in this kind, as intimating, Firſt, that ſhe lived contentedly, and was not ambitious of any better condition, then that ſhe enjoyed in a private quiet life amongſt her own neighbours: Secondly, that ſhe lived peaceably, not having occaſion to complain or ſeek relief from higher powers, not amongſt enemies, but neighbours and friends in a mean condition; nor ſo high as to be envied, nor ſo low as to be trodden on: Thirdly, that if ſhe ſhould have occaſion to ſeek help, ſhe could not want friends, that would do what one man may do for another: yet afterward it was well ſhe found a friend in court, chap. 8.3, 4. to wit, when Gehazi obtained that her land ſhould be reſtored to her.
Verſ. 14. And he ſaid, What then is to be done for her?] That is, when Gehazi brought back to Eliſha this anſwer of the Shunamites, he asked Gehazi what elſe then there was, wherein they might gratifie her; wherein alſo it is well worth the noting, that though Eliſha were ſo great a prophet, yet he would vouchſafe thus to conſult and adviſe with his ſervant.
Verſ. 15. And when he had called her ſhe ſtood in the doore.] To wit, as out of modeſty; ſhe would not preſently ruſh into the prophets chamber, though it were in her own houſe, but ſtood at the doore, till either he ſhould come out to her, or call for her in.
Verſ. 16. And he ſaid, About this ſeaſon, according to the time of life, thou ſhalt embrace a ſonne.] This phraſe, thou ſhalt embrace a ſonne, implyed, not onelyonly the birth of the child, but alſo the ſafety of the child and mother; the time is expreſſed much in the ſame words, as in the promiſe that was made to Abraham, concerning the birth of Iſaac, Gen. 18.10. of which, ſee the note there.
Nay my lord, thou man of God, do not lie unto thine handmaid.] As if ſhe had ſaid, O that God would grant that it might be ſo! but my lord, thou man of God, do not deceive thy handmaid with vain hopes; ſhe knew well that the holineſſe of the prophet could not ſtand with wilfull lying; yet perhaps ſhe might feare it was ſpoken for tryall onelyonly: and therefore as being divided betwixt hope and feare, ſhe deſires to be ſatisfied, whether ſhe might aſſure her ſelf of what he had promiſed, for ſo it is expreſſed, verſ. 28. Then ſhe ſaid, did I deſire a ſonne of my lord? did I not ſay, Do not deceive me?
Verſ. 21. And ſhe went up, and laid him on the bed of the man of God, &c.] All this ſhe did, either as hoping the child might be reſtored to life, by being laid upon the prophets bed, or rather thereby to hide this occaſion of grief from her huſband and family, leſt they ſhould hinder her in her intended deſigne of going to the prophet, as confidently hoping by the prayers of that prophet, on whoſe bed ſhe had laid her dead child, to receive him reſtored to life again: and perhaps the rather, becauſe ſhe had heard how Elijah had reſtored to life a widows dead child, 1. Kings 17.21.
Verſ. 23. And he ſaid, Wherefore wilt thou go to him to day? it is neither new moon, nor ſabbath, &c.] This he ſaith, becauſe on thoſe dayes they did uſually go to the prophets to be inſtructed, and ſeldome at other times; which made him wonder why ſhe ſhould deſire to go now: and hereupon ſhe anſwered, It ſhall be well; as if ſhe had ſaid, do not trouble your ſelf, my journey doubtleſſe ſhall be for good, and therefore I pray give way to it.
Verſ. 26. Run now, I pray thee, to meet her, and ſay unto her, Is it well with thee?] Becauſe ſhe came in ſuch haſte at an unuſuall time, he feared ſomething was amiſſe with her.
Is it well with the child? and ſhe anſwered, It is well.] This ſhe ſpake, as it were, to cut off her ſpeech with Gehazi, and as haſtening to ſpeak with Eliſha himſelf, and withall happely as perſwading her ſelf that this which God had done would be for good.
Verſ. 27. And when ſhe came to the man of God to the hill, ſhe caught him by the feet.] Tranſported with the vehemency of her paſſion, ſhe fell down upon the ground, and caſt her arms about his leggs, thereby expreſſing, both, firſt, the reverent reſpect ſhe bare to him; as the diſciples did, when they caſt their arms about Chriſts feet, Matth. 28.9. ſecondly, the unſupportableneſſe of her ſorrow; and thirdly, the vehemency of her deſire to obtain help by his means in whom all her refuge and hope was; and that ſhe was reſolved not to leave him till he had ſatisfied her deſire, as ſhe expreſſes her ſelf afterward, verſ. 30. As the Lord liveth, and as thy ſoule liveth, I will not leave thee.
But Gehazi came near to thruſt her away.] As apprehending, that this uncouth carriage of her ſelf towards the prophet, was neither ſeemly for her nor him.
Verſ. 28. Then ſhe ſaid, Did I deſire a ſonne of my lord? did I not ſay, Do not deceive me?] That is, why was a ſonne given us, of thy own motion, when I asked no ſuch thing; yea, when I deſired that thou wouldeſt not deceive me with vain hopes, if now my miſery muſt be greater by loſing him, then it would have been by remaining childleſſe? had I offended by too violent deſire of a child, I might have judged that to have been the cauſe why my child is now again taken away; but being given freely without any requeſt of mine, why am I now ſo ſoon deprived of him?
Verſ. 29. Then he ſaid to Gehazi, Gird up thy loynes, &c.] As they uſed to do in thoſe countreys, where they uſed long garments, when they meant to make haſt, and for the ſame cauſe he is enjoyned not to ſtay to ſalute any body by the way. Some think the cauſe of this enjoyned haſte, was to prevent Gehazies vain-glorious imparting of the buſineſſe he was ſent about to any body he ſhould meet with by the way, which might have proved a hinderance to the working of the miracle; but that which others ſay, is farre more probable; namely, that it was onelyonly to make ſure that the child might be reſtored to life before his death came to be known in the family, that ſo the fathers grief might be prevented, and the miracle withall might be concealed.
Verſ. 30. And the mother of the child ſaid, As the Lord liveth, and as thy ſoul liveth, I will not leave thee.] Though ſhe did not oppoſe nor diſtruſt altogether the courſe which Eliſha had taken for the raiſing of the child, (for had ſhe not given Gehazi the key of the prophets chamber, wherein ſhe had locked up the dead child, verſ. 21. how could he have come at him to lay the prophets ſtaffe upon his face?) yet as queſtioning and doubting whether this means would be effectuall or no; and therefore deſiring that he would go along with her, ſhe reſolves confidently that ſhe will not return without him.
Verſ. 31. And laid the ſtaffe upon the face of the child, but there was neither voice nor hearing, &c.] Some aſcribe this to want of faith, both in Gehazi and the mother: others think that Eliſha gave that direction for the laying of his ſtaffe upon the face of the child, without any ſpeciall direction or promiſe from the ſpirit of God, onelyonly becauſe he had at other times wrought miracles with this ſtaffe: but rather, I think, it is to be aſcribed to the change of Eliſha his purpoſe, had he not yielded to have gone himſelf, perhaps the ſtaffe might have been effectuall; now the Lord was pleaſed to withhold his power and help till the prophet came.
Verſ. 34. And he went up, and lay upon the child, &c] He applyed his body to the body of the child, ſo farre as it could be done in two bodies of ſuch diſproportion. See the note, 1 Kings 17.21.
Verſ. 35. Then he returned, and walked in the houſe to and fro, &c.] Why he roſe up from lying upon the child to walk to and fro, and then went and lay upon the child again, it is hard to ſay: it is ſaid, that perhaps he was wearied with lying in that manner as he did upon the child, or that perceiving the fleſh of the child to wax warm, as in the foregoing verſe it is ſaid it did, the joy thereof did make him riſe up and fetch a turn, and then preſently he lay down upon the child again: But I rather conceive all this proceeded from the exceeding vehemency and intention of his deſires in ſeeking to God for the reviving of the child; it being uſuall with thoſe that are ſo tranſported with ſtrong deſires to be thus various in their actions, and ſometime to be in one poſture and ſometime in another; as finding no reſt in themſelves, till their deſires be ſatisfied.
And the child opened his eyes.] Which was a ſigne that the child was perfectly reſtored to life: and thus, as in other miracles, ſo in this. God was pleaſed to make it manifeſt that the ſpirit of Elijah reſted upon Eliſha as his ſucceſſour, by enabling him to do the ſame kind of wonders that the other had done: Elijah divided Jordan with his mantle, 2 Kings 2.8. ſo did Eliſha too, verſe 14. Elijah multiplyed the widow of Zarephaths oyle, 1 Kings. 17.14. and Eliſha did as much for a poore prophets widow, verſ. 2: &c. of this chapter: Elijah brought rain from heaven after a time of great drought, 1. Kings 18.41. and Eliſha ſupplyed three kings and their armies with water, when they were ready to periſh with drought, 2 Kings 3.16, 17. Elijah curſed the captains and their fifties that came to apprehend him, and they were preſently deſtroyed with fire from heaven, 2 Kings 1.10. And Eliſha curſed the children that reproched and mocked him, and they were preſently torn in pieces by two ſhe beares, chapter ….24. and ſo now here Eliſha raiſed from death the Shunamites ſonne, as Elijah had raiſed the Sareptans ſonne before, 1 Kings 17.21, 22.
Verſ. 33. And Eliſha came to Gilgal, and there was a dearth in the land, &c.] To wit, to viſit the Colledge of the prophets which was in this citie, and that the rather, to encourage and comfort them becauſe of the dearth that was now in the land; and therefore it is ſaid in the next clauſe, and the ſonnes of the prophets were ſitting before him: to wit, to be inſtructed by him, as Paul uſed to ſit at the feet of Gamaliel, Acts 22.3. which is perhaps the rather added, to intimate, that it was by Eliſhaes meanes, that the ſociety of the prophets was not diſſolved, but holy exerciſes were continued amongſt them notwithſtanding the famine.
Verſ. 39. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds, &c.] That is, going forth to gather herbs for the pottage, he lighted upon this wild vine, and not knowing it, yet gathered thereof; now it is generally thought that this was Coloquintida, a plant that growes in fields and hedg-rowes, ſomewhat like a vine, the gourds, that is, the leaves and branches whereof are bitter and poyſonous.
Verſ. 40. They cryed out, and ſaid, O thou man of God, there is death in the pot.] As fearing by their bitter and unſavoury raſt there had been poyſon in the pottage.
Verſ. 42. And there came a man from Baal-ſhaliſha, and brought the man of God bread of the firſt fruits, &c.] The firſt fruits by the law were to be given to the prieſts, Numbers 18.12. but the prieſts were now driven away from the ten tribes, ever ſince Jeroboam had ſet up his golden Calves, and forbidden the people to go up to the temple at Jeruſalem, 2. Chron. 11.14. and therefore this good man brought theſe twenty loaves of the firſt fruits, &c. to Eliſha and the prophets, who inſtructed the people inſtead of the prieſts, and that the rather out of a care to ſupply their neceſſities in this great dearth that was now in the land.