A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 4
2 Kings CHAP. IV.
THIS Chapter is well call'd Miraculorum Congeries, a bulky Bundle of Wonders, in which is ſet forth Four ſignal Miracles wrought by Eliſha, after all his former four before-mentioned, ſo that he was worthily called [Thaumaturgus] a Wonder-working Prophet.
Remarks upon the firſt of theſe Four, which makes his Fifth Miracle. The Firſt is, A Prophet's Widow cries to Eliſha in her Diſtreſs of Debt, ver. 1. knowing, that he who had relieved the Wants of three Kings, could and would likewiſe relieve her in her Neceſſities.
Mark 1. Prophets, Prieſts and Levites were married in Old Teſtament times, as Moſes, Samuel, &c. ſo the Apoſtles in the New, 1 Cor. 9.25, &c. yet the Romiſh Church renounces this divine Inſtitution for their Prieſts.
Mark 2. This Widow's Husband (now deceaſed) was known to Eliſha to be a Man fearing God, yet died in Debt, which he needed not to have done, could he have complied with Jezebel, and been fed upon her Trencher, as others did, ſaith P. Martyr. His Nonconformity to Idolatry brought him into Poverty; his Holineſs would not excuſe him either from Death or Debt: He had paid his Debt to Nature, not to the World.
Mark 3. She moves Eliſha to Compaſſion, by declaring her four-fold Miſery; 1. her own Condition, a Widow; 2. her Husband's Function, a Prophet; 3. her Debt contracted in her Husband's Life time; and, 4. her Sons (which were all her Comfort left) were like to be ſold for Slaves, Exod. 21.2. Levit. 25.39. Iſa. 50.1. Matth. 18.25.
Remark the Second; Eliſha's commiſerating her moſt miſerable Caſe, ver. 3, 4.
Mark 1. He anſwers her, [I am my ſelf poor (ſaith P. Martyr) and cannot relieve thee] as the Apoſtle ſaid [Silver and Gold I have none] Acts 3.6.
Mark 2. He asks her, What ſhe had in her Houſe that might be ſpared, whereby he taught (ſaith P. Martyr) That what is not of abſolute Neceſſity for preſerving Life (as Jewels, Plate, &c.) muſt be let go to pay juſt Debts.
Mark 3. She declareth her extream Poverty, having nothing of any value, beſide what was neceſſary for Bed and Board, yet ſpeaks ſhe moſt reſpectfully of her late Husband all along, though he had left her ſo poor.
Mark 4. Nothing ſhe had, ſave a Pot of Oil, which ſhe uſed, not for neatneſs to make her Face ſhine, Pſalm 104.15. being a very poor Widow, but rather to make Cakes with, as that poor Widow did, 1 Kings 17.12. but moſt probably (ſaith Lavater) ſhe kept it for her Funeral, which ſhe feared was approaching, becauſe ſhe had nothing to ſubſiſt with. See John 12.7. for Oil, &c.
Remark the Third; Eliſha's miraculous multiplying this Pot of Oil.
Mark 1. He bids her borrow of her Neighbours empty Veſſels, not a few, ver. 3. to teach us (ſaith Bernard) Till our Hearts be emptied of ſinful ſelf and ungodly Luſts, God fills them not with the Oil of Grace; Intus exiſtens prohibet alienum, that precious Liquor is ſpilt for want of Room.
Mark 2. She muſt ſhut the Door upon her, ver. 4. that her Neighbours (who could not but wonder for what ſhe peſter'd her poor Cottage with ſo many empty Casks) might not hinder her Devotion, &c. ſay Lavater, P. Martyr, &c. Upon this account Chriſt bids us ſhut the door, Matth. 6.6. and ſhe muſt do ſo for tryal of her Faith, having none to depend upon but God, who alone will have the glory of this Miracle.
Mark 3. She muſt pour out of her full Pot into the empty Casks, all which ſhe did in Faith, not diſputing but diſpatching; and the more ſhe poured out, the more ſhe might pour, ver. 5 6. an Angel multiplying the Oil till all were filled, ſaith Lavater, and à Lapide, ſo God fills ſo long as we believe, ſaith P. Martyr, &c.
Mark 4. She tells the Prophet, ver. 7. not daring to uſe this Bleſſing of Oil (ſaith Peter Martyr) without Counſel from him, who Counſell'd her firſt to do Juſtice to her Creditors, and then ſerve her ſelf and Sons: This was more than ſhe deſired of the Prophet. From hence 'tis manifeſt (ſaith P. Martyr) that God is oft better to his People than their Prayers and their Hopes, but much more than their Merits: And herein God gives a good Example to Men, that they take care their Miniſters Widows and Children may have a comfortable ſubſiſtence.
The Sixth Miracle of Eliſha (which is the ſecond Recorded in this Chapter) concerns the Shunamite's Son, and indeed 'tis a double Miracle; for this Son was miraculouſly given to her at the firſt, and more miraculouſly reſtored to her afterwards.
The firſt Branch hath theſe Remarks; Firſt, Eliſha had many Errands after this former Miracle to paſs from Carmel by Shunem to Jericho, Bethel, &c. to confirm the Pious and the Poor every where (ſaith P. Martyr) to admoniſh the King and Courtiers of their Duty, and principally to govern the Schools of the Prophets, as Head of them. A Woman great in Birth, Wealth and vertuous Quality (whatever ſhe was in Stature or Quantity) obſerves his frequent Paſſage by Shunem, and conſtrains him to turn into her Houſe, and to reſt and refreſh himſelf with her in his Travel, ver. 8.
Remark the Second; This pious and prudent Matron, though the Heart of her Husband truſted in her, Prov. 31.10, 11, &c. in the management of all Houſhold Affairs (and therefore is ſhe honoured as the Entertainer of the Prophet) yet will not make any ſpecial Apartment for him, without her Husband's conſent, ver. 9, 10. alledging, he will not be for Pomp and coſtly Furniture, but be content with bare Neceſſaries, provided it be apart from the noiſe of our Family, which may diſturb his Prayers and Meditation.
Remark the Third; Tho' the Family got undoubtedly great Bleſſings (upon its Basket and Store, &c. Deut. 28.4, 5, 6. yea, and upon the Souls in it ſo divinely Inſtructed and Prayed for) by entertaining ſuch a bleſſed Gueſt, who ſo willingly accepted of this kind Invitation and Entertainment, yet he ſtudied Retribution to them, ver. 12, 13. N. B. A gracious man will be a grateful man; His Compaſſion led him to relieve a poor Widow before, and now his Gratitude ſhews it ſelf when himſelf is relieved by a Rich Woman: He ſaith [How ſhall we Recompence all thy Care and Kindneſs?] 'Tis our Shame we are ſo good at receiving from God, and ſo bad at returning to God.
Remark the Fourth; The Prophet asks her, [Wilt thou be ſpoke for to the King? &c.] This Man of God (ſaith P. Martyr) had purchaſed great Power with King Joram by his ſaving him and the other Kings in the War with Moab, Chap. 3.16, &c. Poſſibly the Prophet fear'd, that ſhe being a Profeſſor of the true Religion, ſome injury might be done to her Family by rude Soldiers, as it happened afterwards when ſhe had loſt her All, yet were Reſtored at Gehazi's Information, Chap. 8.6. She anſwers, [I dwell among my own People;] that is, I live in love among my Kindred and Neighbours. I am content with my preſent Condition; as no preſent Preſſures afflict me at home, ſo no future Preferments do affect me at Court. I have a competent Eſtate, my Mind is ſuited to my means, I have no need of King or Captain. N. B. 1. If this World afford any kind of Contentment, it is to be found in the middle Eſtate, as that of this Woman, neither too much Poverty, nor too much Riches, which Ag…r deprecates, Prov. 30.7, 8. Glittering Crowns have their Cares, as well as empty Coffers: Medio tutiſſimus ibis, the golden Mean, equally diſtant from Want and Exceſs, from Penury and Envy, is the ſafeſt Paſſage. N.B. 2. The beſt ſettled and moſt contentful State this lower World affords is not unchangeable, as this was of the Shunamite; for (as Dr. Hall well obſerves) ſhe was bleſt with this Peace but a while, for ſoon after we ſee her come upon her Knees to this very King of Iſrael, pitifully complaining, that ſhe was ſtripped of Houſe and Land, and then Gehazi did that good Office for her, which was not now accepted from his Maſter, Chap. 8.6. more of that after, &c.
Remark the Fifth; A Son is promiſed and perform'd miraculouſly, ver. 14, to 17.
Mark 1. So great a Prophet as Eliſha was, yet diſdains he not to conſult with his Servant Gehazi, ver. 14. Gehazi gueſſed that her Barrenneſs was her burden; The Servant converſed much in the Family (while his Maſter kept his Chamber) and might poſſibly hear a word drop to intimate it. However, he knew (ſaith Peter Martyr) that Hebrew Women did generally long to have Children (as Rachel did in her [Give me Children, or I die] Gen. 30.1.) and did univerſally bewail reproachful Barrenneſs.
Mark 2. The Maſter deſpiſeth not this Motion from his Man, but bids him call her. She comes no nearer to him than to the Chamber door, ver. 15. as Modeſty had ſeal'd up her Lips from confeſſing what ſhe long'd for, ſo Reverence and Honeſty (ſaith Peter Martyr) reſtrain'd her from a nearer Approach to the Prophet.
Mark 3. As Gehazi knew, that though the Wife was barren and the Husband old, yet his Maſter could obtain a Child from the Lord for her, notwithſtanding theſe Improbabilities; So Eliſha, knowing the Lord's Will, makes her a free promiſe, that about that time twelve-month ſhe ſhould embrace a Son, ver. 16. N. B. As this Prophet dealeth with the Shunamite, when he bade her ask what ſhe needed, and tell him what ſhe deſired he ſhould do for her, and ſtill ſhe found not any thing to requeſt at his hands, yet he ſends for her, and makes her this free promiſe of that which ſhe moſt wanted and deſired, namely, a Son: Even ſo doth our gracious God deal with his Servants; He is pleaſed to give them what they either forget, or dare not preſume to ask, Eph. 3.20.
Mark 4. She could not believe it for Joy, as Luke 24.41. ſo ſaith, [My Lord, thou Man of God, do not delude me with a Lye] which Titles of Reverence could not conſiſt with wilful Deceit: Though ſhe was hard to believe what ſhe ſo much deſired, yet was ſhe loth to diſtruſt ſo pleaſant a promiſe, therefore would have it ſeconded to make it more ſure. But what ſhe wanted in Words ſhe was aſſured in Deeds, both as to Subſtance and Circumſtance, ver. 17. Eliſha's promiſe working miraculouſly beyond Nature (both in Wife and Husband) is reckon'd his Sixth Miracle.
The Second Branch of this Hiſtory concerning the Shunamite's Son, as of his miraculous Birth before, ſo now of his more miraculous raiſing from Death to Life, follows, which may well be reckoned for Eliſha's Seventh Miracle, though it be reduced before only as a Branch of his Fourth Miracle (which indeed is a double Miracle) in this Chapter Recorded, ver. 18, to 30. wherein firſt the Antecedents, then the Concomitants and Conſequents of it.
Remarks Firſt upon the Antecedents are, Firſt the checker'd Work of Divine Providence in its oft mixing ſowre with ſweet, the black of Miſery with the white of Mercy, which yet is beautiful to behold: How glad a Mother ſhe was of her born Son after ſo long a Barrenneſs, may eaſily be imagined, eſpecially when grown up, and able to find his Father in the Field, who, though Rich, like another Boaz, loved to over-ſee his Harveſt-Labourers. It ſeems likewiſe, that the Father much cocker'd the Child, and the Child dearly loved the Father, and therefore was moved to go out to him, ver. 18. The Sun beams in that hot Seaſon of Harveſt (which in that Country, ſaith Peter Martyr, is exceeding vehement) had beaten hard upon the Child's tender Head, which not only his childiſh Age, but alſo his delicate Education, had made more than ordinarily tender: This heat made him the ſooner ſick, he complains to his Father of his intolerable pain of Head-ach, as the doubling of the Phraſe intimates, ver. 19. N. B. Dr. Hall notes well here, Oh that Grace could teach us, what Nature teaches this Child, to bemoan our ſelves to our heavenly Father in all our Troubles! &c.
Remark the Second; The buſineſs of this Earthly Father was earneſt abroad, he knew the care of young, eſpecially ſick, Children belonged more to the affectionate Mother at home (which afforded better Accommodations) than could be found in the Field, therefore bids he his Lad take his Son up into his Arms, and carry him out of the open Sun-ſhine to his Mother; ſhe ſhades him in her Boſom, lays him on her lap till Noon, and then he died, ver. 20. This was a moſt doleful Tryal in many reſpects, as, 1. This Son ſo much deſired, given as a ſpecial Favour of God, and that by a Miracle: 2. A Son, above a Daughter, an only Son, paſt the danger of Infancy, breeding of Teeth, &c. and able of it ſelf to walk to his Father in the Fields. 3. Yet ſuddenly, unexpectedly, and within its Mother's Arms to die! Oh miſerable Spectacle for ſuch a compaſſionate Mother to behold! Her Child was well, ſick and dead, and all in a few hours time; he was well when he went to the Field about Nine in the Morning, brought ſick Home, and held in her Boſom to refreſh it till Noon, and at high-Noon it died on her Lap. N. B. This ſevere ſtroke is a fair warning to fond Parents, not to love their little ones with inordinate love: The way to over-live is to over-love, ſtrong Affections bring ſtrong Afflictions; they that love over-much, ſhall be ſure to grieve over-much. God oft in his wiſdom famiſheth our earthly Idols, Zeph. 2.11. and exerciſeth his deareſt Servants in their deareſt Comforts, Gen. 22.2. and 37.3, &c. Ezek. 24.16, 21. How unſtable are all created Comforts? here's both a Father's and a Mother's Joy ſoon a Bud blaſted.
Remark the Third, upon the Antecedents of this Seventh Miracle, is, The ſorrowful and mourning Mother lays her dead Son upon the Prophet's bed, ver. 21. though ſhe had loſt her Child, ſhe had not loſt her Faith, nor had her Paſſion bereav'd her of her Prudence; even this was an act of her Faith, having probably heard (ſaith P. Martyr) that Elijah had reſtored to Life a Widow's dead Child, 1 Kings 17.21. Faith is the beſt Lover at a dead lift, whereby ſhe (with others) received her dead to life again, Hebr. 11.35. and poſſibly ſhe might hope that the Prophet's Bed would contribute ſomething hereunto, however that it might be prepared for the Prophet, whom the very place would excite to Prayer: But beyond all diſpute, it was an act of Wiſdom, to conceal her Son's death, and hide her own grief from her Family, leſt their Conſternation ſhould obſtruct her paſſage to the Prophet as Labour in vain, therefore ſhe lets none of them know, locks the Door, and haſtens to her Husband.
Remark the Fourth; The Prudence of this pious Matron, though ſhe could do much with her Husband, whoſe Heart truſted in her, yet will ſhe do no Matter of moment without his conſent, ver. 22. She preſumes not to gad from home (ſaith P. Martyr) or to meddle with either Servants or Aſſes without his leave, which humbly and reverently ſhe prays for; aſſuring him, tho' ſhe muſt run to the man of God, yet would ſhe not ſtay long, but haſten home; ſhe acquaints him with her Journey, but not with her Errand, and therefore was he at a loſs as to the Cauſe, ver. 23. ſeeing it was neither New Moon nor Sabbath; N. B. On which days good People in thoſe evil Times reſorted to God's Prophets for Inſtruction and Comfort. Her anſwer to him (thus admiring) was only [Shalom] Hebr. Peace, which Vatablus interprets, [All is well]; whence ſome infer, that ſhe lied to her Husband, who ſuſpected ſomething was amiſs: But 'tis thus anſwer'd, this good Woman thought, all things done by God are well done, Mark 7.37. She ſaw better things in God's will than in her own; and ſome ſay, her Husband ſuſpected not, but that the Child was well by this time, 'tis oft ſo with little ones; 'tis a wonder he did not ask how it did. Peter Martyr ſenſeth [Shalow] thus: I go to enquire the Peace of the Houſe, be content with my going, farewel. She hides the Cauſe, that he might not be oppreſſed with Grief.
Remark the Fifth; She haſtens to Carmel, ver. 24. Grief rideth without Reins, where there is but any hope to find help. Eliſha ſpys her afar off, before ſhe could ſpy him, ver. 25. He was ſitting at the door (as Abraham was, Gen. 18.1.) ſo ſaw her the ſooner, and like a thankful Gueſt, ſends his Servant haſtily to meet her, and to ask if All were well; ſhe anſwer'd [Shalom] again [all is well] ver. 26. which Lyra calls a Lye, but Piſcator ſaith better, that ſhe would not tell Gehazi, but reſerves it for Eliſha, ſo puts off the Servant that Interrupts her haſte to the Maſter. But beſt of all, ſaith Lavater, 'Twas no Lye, for ſhe accounted all well which a wiſe and a good God's Will ordered to be done. She comes to Eliſha, ver. 27. caught him by the Feet, forgetting her former faſhion of baſhful modeſty, and out of an awful Reverence ſtanding at a due diſtance in the Chamber door, ver. 15. here is the firſt Broach of her Paſſion, hid hitherto, but now made manifeſt by this Geſture. Abigail fell at David's Feet, 1 Sam. 25.24. but ſhe catches hold of Eliſha's Feet, as the Diſciples did of Chriſt's, Matth. 28.9. being loth to loſe him again, when riſen from the dead: This paſſionate Poſture intimated in Deeds what ſhe durſt not preſume to expreſs in Words, ſaith P. Martyr; Gehazi would have removed her, becauſe (as Lavater ſaith) he knew his Maſter's Modeſty and Humility not willing to be touched, much leſs adored by a Woman; and he would not have his Maſter ſo moleſted, ſaith Piſcator, but Eliſha forbids his Man to moleſt her, leſt he add Affliction to her Affliction, the cauſe whereof he confeſſeth himſelf ignorant of, acknowledging without ſhame, that the Spirit of Prophecy was not inherent in him, but God gave it to him according to his Pleaſure, as to Nathan, 2 Sam. 7.3, &c.
Remark the Sixth; The Shunamite's Paſſion… moves the Prophet to Compaſſion; ſhe preſſeth upon him with a moſt pathetical and moving Expoſtulation, ſaying, [Did I deſire a Son of my Lord, did I not ſay, do not deceive me?] ver. 28. As if ſhe had ſaid (ſaith Piſcator) was I over deſirous of a Son, or unduly immoderate for him, then the loſs of him had been juſt upon me, but I did not ſo much as deſire him, but it was thou that freely promiſed him in God's Name as a ſpecial Favour, and therefore thou art obliged to preſerve him with thy Prayers, to which P. Martyr adds, [As thou didſt promiſe me a Son, when I did not deſire him; ſo now at my Petition, thou oughteſt to reſtore to me thy gift when I have loſt him;] nay farther, ſhe charges the Prophet with Deceit, which here ſhe doth mince, for ſhe had ſaid [Do not lye to me] ver. 16. which were words not fit for a Man of God. N. B. Behold here (ſaith P. Martyr) the marvelous Meekneſs of God's Prophet, he was not moved into Paſſion, but into Compaſſion, by her uncomely Expreſſions, for he knew her of a troubled Spirit; a good Patter … he is to all pious Paſtors, who ſhould deal tenderly with ſuch, though they ſpeak incongruouſly.
Remark the Seventh; Eliſha ſends Gehazi, ver. 29. bidding him haſte away, and not ſtand tattling in the way, and lay my Staff upon the Face of the dead Child: The Prophet was as much afflicted for her ſake, as ſhe was for her own: He ſpeaks not one word to her, but all theſe words to his Servant, for a ſpeedy Remedy, before the Death of the Child be divulg'd to the great Grief of its Father and his Family; yet all this ſatisfies her not, ſhe will have himſelf to go as well as his Servant, and by her Importunity prevails with him, ver. 30. He aroſe and followed her; N. B. As Jeſus, on the like occaſion, followed Jairus, Matth. 9.18, 19. not taking offence at his weak Faith, nor turning him off for preſuming to preſcribe what the Lord ſhould do. However Gehazi was gone before, but Eliſha's Staff could not drive away Death from the Child, the Servant can do nothing, ver. 31. The Rabbins render this reaſon, becauſe Gehazi ſtood boaſting by the way to Paſſengers, that he was going to raiſe a dead Child with his Maſter's Staff; but it rather ſeems, that the Mother's Unbelief made thoſe means ineffectual; and Eliſha (overcome to go with her) did not pray that his Man might prevail, otherwiſe Eliſha's Staff might have had as much power, as had Moſes's Rod, or Elijah's Mantle, Exod. 14.26. 2 Kings 2.8, 14.
Now come we to the Concomitants of this Seventh Miracle.
Remarks hereupon are, Firſt, Eliſha goes to the Houſe, finds his Chamber taken up with this dead Child, all Gehazi had done being diſappointed, ver. 32. The Fathers have many Deſcants upon this diſappointment; ſome ſay, 1. That Eliſha did ſeemingly ill, in delegating his Gift of Miracles to his Servant, which God gave him no Commiſſion to do. 2. God did deſignedly diſappoint Eliſha's Expectations, in ſending his Servant to no purpoſe, that the Maſter might be humbled thereby, and not think too highly of himſelf, &c. But, 3. this happened ſo for an Allegorical Myſtery. N. B. The Staff Gehazi laid on the dead Child ſignifies the Law of Moſes, which like a Staff, both ſuſtains and ſmites Man, but cannot quicken thoſe that are dead in Sin, Gal. 3.10, 11. But Eliſha ſignifies Chriſt, who in his Incarnation after a ſort applied his Body to our Body, and his Parts to our Parts, as Eliſha did here, ver. 34, 35. and thereby he delivered us from Death and Damnation, 1 Theſ. 1.10.
Remark the Second; The means Eliſha made uſe of for reviving this dead Child were twofold, Firſt, Invocation, and, Secondly, Incubation. Firſt, He betakes himſelf to Prayer, as ſoon as he had ſhut the Door upon himſelf and the dead Child, ver. 33. not ſo much as the Mother or Gehazi muſt be admitted, that he might call upon God without diſtraction; whatever uſe he made of his Wooden Staff, that proved ſo ineffectual in his Servant's Hands, we Read not, but he well knew his Staff of Prayer could reach Heaven, being long enough to beat ope thoſe Gates with earneſt and repeated knocks, and thereby could beat away Death out of the dead Child. And, Secondly, he applied his warm Body to the cold Body of the dead Child, ver. 34. Peter Martyr asks, How durſt Eliſha touch a dead Carkaſs, ſeeing it was forbid by the Law? He anſwers, Though ſome Ceremonial Pollution might be contracted by the touch of a dead Body, yet that was juſtly to give place to a Moral Duty, and to ſuch an eminent Act of Charity as this was, eſpecially when it was done by the Direction of God, who could diſpence with his own Laws. N. B. Here muſt needs be diſproportion of Mouth to Mouth, Eyes to Eyes, and Hands to Hands betwixt a Man and a Child: Yet the like Application was made by Elijah, 1 Kings 17.21. yea and by Paul alſo, Acts 20.10. and all in a Figure, teaching that there be great Diſproportion betwixt Chriſt and us, yet when he applieth himſelf to us, our dead Souls are quickned.
Remark the Third, When Eliſha felt the Mercy coming, and the Corps warming, He ſets to Work with more vehemency, in variety of Poſtures and Actions, ver. 35. ſometimes improving the fervency of his Soul, to recover the Child's Soul by earneſtly praying for it: And ſometimes applying the fervour and warmth of his Body, to warm the Child's cold Body. This he did again and again, N.B. To teach us not to faint in Prayer, if not ſpeedily anſwered, but to continue inſtant therein: Gal. 5.9. Rom. 12.12. Col. 4.2. 1 Theſſ. 5.17. we as well as Eliſha ſhall prevail at laſt pull, Iſa. 45.11, 19, &c.
Remark the Third is, The Conſequences of all, which 1. Concerns the Child. And 2. The Mother. 1. The Child revived, which is demonſtrated by Effects. 1. He ſneeſed ſeven times, whereby he expell'd thoſe Humours (wherewith he was ſuffocated) out of his Brains (ſaith Lavater) for he died of Headach, ver. 19. And 2. He opened his Eyes; Thus Miracles God Works (ſaith Peter Martyr) though for moſt part in an inſtant, yet ſometimes they were done by Degrees, as here, and 1 Kings 18.44, 45. and Mark 8.24, 25. to exerciſe us in Faith and Prayer. 2. The Mother receives her living Child with Joy [Take thy Son] ver. 36. two Sons (as it were) in one, twice given, ſo doubly Dear to her. N.B. God knows how to commend his Bleſſings to us, and to make them double-welcome: Then gives ſhe thanks to God, and falls down at thoſe Feet of his Prophet, which ſhe had ſo boldly laid hold on at Carmel, ver. 27. now in due Veneration to him as God's Inſtrument, ver. 37. ſhe went out with her Child, doubtleſs ſinging [This my Son was Dead, but is Alive, &c. Luke 15.32.]
The Eighth Miracle of Eliſha follows next, from ver. 38, to ver. 42. The Remarks hereupon are,
Firſt, Eliſha goes to Gilgal to inſtruct the Prophets there, as chief Maſter of them, ver. 38. and to comfort them againſt the diſcouragements of the Dearth, which Idolatry had brought upon the Land, and the true Worſhippers of God were wrap'd up in that common Calamity. N.B. The Prophets were Poor, here's only Pottage ſeethed for their Food, he doth not call for Partridges, &c. ſaith Peter Martyr, but for Pottage, &c. The Herb-gatherer out of Ignorance, gathers Coloquintida for a Pot-herb, becauſe it reſembles the Vine in it's Leaves, ſhreds a lapful of it, and puts them into the Pot, as they uſed wholeſome Pot herbs, it ſeems they had no Garden, as 1 Kings 21.2.
Remark the Second, Upon the diſcovery of this pernicious Plant at the pouring forth of the Pottage▪ the Diſcoverer cried out [there is Poiſon in the Pot] ver. 40. Happy were they that in their Company, as their Preſident, there was a Man of God, who went about doing Good, as our Lord Chriſt did, Acts 10.38. They ſat at his Feet, as Acts 22.3.
Remark the Third, Eliſha caſts in an handful of Meal into the Pot, ver. 41. as he had done of Salt into the poiſonous Waters of Jericho, Chap. 2.20. the Meal could not Cure the poiſon'd Pottage by its natural Power, eſpecially in ſo ſhort a time, but by a Power ſupernatural, and by his eighth Miracle, for this being done, they pour'd out the Pottage, and a hundred Prophets, ver. 43. fed without harm thereon.
The Ninth Miracle of Eliſha follows, ver. 42, 43, 44.
Remark the Firſt, A Godly Man brings the Prophet twenty Loaves, &c. not to Baal's Prieſts (ſaith Peter Martyr) but to God's Prophets, thoſe firſt Fruits were due to the Prieſts of the Lord, Exod. 23.19. Numb. 18.12, 13. Deut. 18.3, 4. but thoſe Prieſts being driven into Judah, 2 Chron. 11.13, 14. This good Man brought them to the Prophets, who in the failure of Prieſts taught the People, and took their Dues from ſuch pious Perſons, as paid them out of Conſcience.
Remark the Second, Theſe were likely but little Loaves, one Man bearing twenty of them, &c. and of Barley too; ſuch as was brought to Chriſt, John 6.9. this was no ſmall Gift from one Man, that would Honour God with his Subſtance, Prov. 3.9. ſeeing it was a Dearth. How good was God to his Servants, thus to provide Food for them?
Remark the Third, Eliſha feeds a hundred Prophets with theſe few little Loaves in the Famine. Though Gehazi had ſeen ſo many of his Maſter's Miracles, yet his Faith was leſs than the Loaves, ſo doubted of the poſſibility of his Maſter's promiſe, as the Diſciples doubted of their Maſter, &c. Luke 9.13. John 6.7, 9. yet both the one and the other were made good, they both are to the full (growing in their hands) and had to ſpare.