Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Kings · Chapter 4

Commentary on the Old Testament Volume 2-4 · Biblical commentary 1 · 2 Kings · Chapter 4

p. 163CHAP. IIII.

HEre other miracles wrought by Elishah also are set forth, to prove his God to V. 1, 2, 3, 4, 5, 6, 7.be the onelyonly true God, as the necessity of those times and of the estate of Israel being drowned in idolatry especially required. And first, the widow of a certain prophet being left in debt, seeking unto him had her oyl encreased to so great a quantity, that she there with both paid her debts, and lived with her children upon the residue; a like miracle unto which, had been wrought before by Elijah for a widow in Sareptah. The Prophet, whose widow this was, is thought by the Rabbins to be Obadiah, who had fed 100. prophets, hiding them in caves from the fury of Iezabel, by which means he spent his estate, & became indebted to Ioram the king, steward to whose father he had been. Thus also Iosephus, whom Theodoret Josephus. Theodoret.followeth, and Procopius, and Comestor, &c. But this is most improbable, seeing Obadiah was none of the sonnes of the prophets, as this man is here called, but of another condition, viz. a noble man, that was a benefactour to the Lords prophets, and therefore not likely by so small expences, as by feeding sparingly 100. prophets with bread and water a certain time, to be brought in debt. It must then suffice us to know onelyonly, that she was the widow of a prophet, and not in particular who this prophet was. But what moved her to seek to Elishah in this her streight? Answ. She had heard, what he had done for the whole army in their necessitie, and therefore she beleeved, that he could help in her need, and in this confidence, because her husband also was well known unto him, and approved of by him, and of the same calling with himselfe, for which she hoped, that he p. 164would be willing, she came to lay her case open unto him thus; The creditour is come to take my two sons for servants. Here was a man that feared God, and a prophet, Note. and yet died in debt, not leaving where withall to pay it, so that it is not alwayes a badge of the wicked to borrow and not to pay again. For into such a case the best may fall by worldly crosses, or by the iniquity of the times, through oppressions of persecuting tyrants against them, whereby their estates are weakned. But if any by spending in prodigality and excesse, or by negligence and improvidence commeth to decay, so as that the creditour cannot be paid, he may justly be branded for wicked, and much more, if any fraudulently conceal their goods, or hide themselves to defeat him of his due. For the law of debts, if any man ow'd so much, that he was not able to pay it, he was taken for a servant by the creditour, both he and his children, the ground whereof seemeth to be, Exod. 22. 3. where it is ordained, that he, who had stoln and had not where withall to make restitution, should be sold, that this debt might be paid; and Levit. 25. 39. where mention is made of an Hebrew indebted, that selleth himself. From hence it was gathered, that this was one way of paying debts, and in case a man indebted would not voluntarily do thus, he was sold to be a servant, or made to serve the creditour in way of satisfaction, and because as the condition of the father is, such is the condition of the children, when the father was made a servant to any man, his children were his servants also, the creditour took not onelyonly the father, but also his children, as appeareth by the parable, Matth. 18. 25. In like manner at this time when the father was dead, the creditour came to take the debtours children. But the law of the Lord in this case favoured so much the Israelites, that if they could after this pay, they should be freed again, if not, yet in the year of jubilee (which was ever seventh) without Levit. 25. 39. P. Martyr.Lev 25:39paying, and in the mean season they must be well entreated. Martyr here amplifieth this of debters, by bringing in the lawes of other nations, as of the twelve tables of the Romans, whereby liberty was given to the debter by the Iudges, before whom he was brought for thirty dayes, and if in that time he could not or Aul. Gellius lib. 20. c. 1.would not pay, then he was delivered bound to his creditour, who compelled him to serve him by hard labour. But this causing sedition amongst the people, it was decreed afterwards, that the debter should satisfie his creditours with all his goods, which if he would not or used fraud, then he was committed to prison till paiment was made.

Touching the presenr history, this widow was much grieved, that her sonnes should be taken for servants, because haply the creditour who came to take them, was cruell, and would not use them according to the law of God, which was little regarded in those idolatrous times, and therefore she sought to the prophet, who having not of his own wherewith to help her, enquired, what she had towards the paying of her debts, intimating, that if she had any thing to the valew, she should sell and pay. But hearing that she had onelyonly a little oyl, which was of daily use in those times, either for food, or to anoint the body, (the vulgar Latin hath it, parum oile quo ungar) he willed her to borrow many vessels, and then being in her house and the doors shut to her, to pour out the oyle, and not that so famous a miracle, able to convert many to the true God should be concealed, but with the greater admiration made known by her borrowing of vessels, selling the oyl out, and paying the creditour. For if there had been any intention that it should not be known, the Lord could either have miraculously furnished her with vessels, and not have sent her about to borrow, or else with money, this meanes not being used. Lyra saith, Lyra.that when miracles are wrought to confirm and comfort many, they were done publikely, but when for the comfort of some one, privately, as when Iesus raised the daughter of Iairus he suffered very few to be present. According to some, be willed her to shut out others from seeing this miracle for their unbeliefe, that it might be no hinderance hereunto, for it is said of Christ, that he would do no great matters because of their unbeliefe.

The widowes oyle being thus miraculously increased, the prophet biddeth her to sell so much as would pay the creditour, and live of the rest; teaching that debts must be paid, although he to whom be rich, and the debter poore, and when hee p. 165hath paid, hath little or nothing left; for it is by Gods providence, that some are rich, Note. and some poor, neither may the poor take or withhold any thing from the rich, which is his; but deale justly with every one, and if in so doing he be destitute of means, he must remember that he hath still a father to provide for him, that will not suffer such as fear him to want any thing that is good, and therefore trust in him, and Ps. 34. Ps. 14. 7.Ps 34Ps 14:7cry to him, who feedeth the very ravens that cry unto him. In that, some what was left for her and her children to live upon, who was the widow of a Prophet; it served Note. to shew in speciall, that the widowes and children of faithfull Ministers of Gods word, are not to be suffered to want for their fathers sake, but to be provided for by those, that have power in the place where they lived, and ministred spirituall things.

Moreover it fell out upon a certain day, that as Elishah passed to Shunem, there V. 8. P. Martyr.was a great woman, that stayed him to eat bread therefore as he passed that way, &c.] Shunem, saith Martyr, was in the tribe of Issachar on the East side of mount Carmel, the dwelling place of Elishah, and therefore as he went out to teach others, and to confirm then in the truth, and to visit the colledges of the Prophets, over which he was the superintendent, or to the king of Israels court, where it seemeth by that which here followeth, that now he was gracious, he often passed through this city. It was 16 miles from Carmel. And R. Solomon saith, that this woman was duaghter to the sister of Abishag the Shunamite, whom David took for his concubine Patriarks travels.in his old age, but this is to be taken rather for a bold conjecture upon a slender ground then for a matter of truth. And much more to be slighted even as ridicuculous is that of his, that she knew Elishah to be an holy man, because no slies would come to the dishes, of which he ate; neither was there any uncleanness upon his table, as Lyra addeth. It is more probable, that she gathered this from his holy carriage Lyra.and holy speeches, which came from his mouth, and happily shee had heard some what of his miracles, although Martyr thinketh otherwise; but how they should be hid from her being one of such quality, and frequented by strangers, I cannot see. Therefore she was desirous, that in his travaile he might always be entertained in her house, moving her husband to this end, that he might have a chamber V. 10.made him, and furnished. Being a woman of great wealth she passed not for the cost, and being great in vertue, as the Chald. understands her greatnesse. Shee desired as oft, as might be, to use hospitality towards so holy a servant of God, being assured, that this was good and acceptable before him. And if he were thus accommodated with a private chamber, where he might not be troubled with other company, she thought, that he would the rather be induced to come often thither, and shee moved her husband in this matter as her head, shewing that shee thought a wife might not doe any such act without her husbands consent, so a chamber was prepared for him, with his allowance. Elishah desirous to shew thankfulnesse for V. 11. 12.this kindnesse caused his servannt Gehezi to call the Shunamite him one day above the rest, when he had retired himselfe thither and when she was come to the door, as is most probable, for so it is expressed, v. 15. that at the next calling shee came no further; he said to Gehezi, which he would not have done, if she had been in the chamber, tell her, behold thou hast been carefull for us, what wilt thou, that I doe now for thee, &c.] Her modesty was such, that shee would not enter into the bed-chamber of a man whilest he was there, because we must eschue not only evill, but all appearance of evill. The prophet thought to gratifie her by speaking to the King or Captain for her, because since his miraculous supplying of the kings army with water, in their greatest need, he was in great grace with him. But shee answered, [I dwell in the midst of my people.] That is, saith Lyra, I live amongst none Lyra.but friends, who doe me no injury, so that I have no need of the Kings or Captains help against any. Martyr addeth, if I had need, I have friends and kinsfolks of P. Martyr.good rank and quality, that would be ready to speak for me, and he observeth it, as a singular providence of God over her and her husband, that dwelling in an idolatrous kindgome, they went so free from injuries, they being so godly, neither did Elishah think it could have been so, which caused him to make this offer. As evill as the times were, it is to be conceived, that some whole cities cleaved to the p. 166truth, and so most probably did this of Shunem, by which meanes they lived quietly amongst themselves, and she in speciall for her goodnesse and courteous behaviour Note. towards all, had the love of all about her, an example worthy the imitation of all both men and women. Having said thus, as the text implieth, she departed: for Gehezi was bidden to call her again, and then she came and stood at the door, as before, after that he had told his Master, that she had no childe and that her husband V. 15.was old, v. 14. The prophet was still desirous some way to reqite her kindnesse shewed in her hospitality, teaching all men gratitude for any benefit received, Note. and because he would do something for her, that might be most acceptable, he was ready to hearken out, what that might be. Gehezi, who was more conversant in the family then he, told him, that she had no childe, and was now out of hope, because her husband was old. And indeed this could not but be accounted a thing most desirable to a barren woman, if by his prayers she might obtain a sonne, especially being rich, that not a stranger, but he might inherit this wealth. For even Abraham in the same case complained, saying, what wilt thou do for me, seeing I Gen 15. 11.Gen 15:11go childelesse and a stranger must inherit? When the Shunamite was come, the prophet promised her, saying, At this same season according to the time of life, thou V. 16.shalt embrace a sonne. Gen. 18. 14. see the like phrase, setting forth that time twelve monethmonth. The vulgar Latin by turning it [At this time, this very hour, if thou livest thou shalt conceive a sonne] perverts the sense, as if the promise had depended upon her living, whereas according to Lyra, and the Hebrew, by which he expoundeth Lyra.it after R. Solomon, both a sonne and life is promised her within the compasse of a year. But it is not necessary to expound these words, according to the time of life, of her living, because that is implyed in the promise, seeing otherwise she could not have embraced a sonne. She being much affected with this joyfull news, answered, Nay my Lord, do not lye unto thy handmaid, the Hebrew word here used, saith Lyra, signifieth either to lye, or to fail, and R. Solomon turneth it fail, it being meant, let me not be illuded by having a sonne, and then losing him soon again, but when I have brought him forth, let not his life fail, whereby I should have more sorrow by losing him, then joy in bringing him forth, and this is favoured by that, which she said by way of challenge to Elishah after his death, v. 8. The prophet in promising her a sonne, spake by inspiration, as the Oracle of God, and therefore delivered her this promise himself, and not by his servant, as before he had spoken to her. In making so certain a promise, saith Procopius, he declared, that the creatour himself Procop. declarat ipsum conditorem universi per os ipsius locutum fuisse & ob hanc causam certam promissionem fecit. V. 17, 18, 19, 20, 21, 22, 23, 24, 25.spake by his mouth. And this was speedily verified by the event, for she conceived so, that she brought forth at the same season of the year, at the very time concerning which he spake unto her. But after a while the childe died, at which his mother being greatly troubled, laid him upon Elishah his bed, and hastened to the prophet at mount Carmel, &c. To make Elishah more famous yet by this childe, God smote him with sicknesse, and pain in his head, and death. But his motherfull of faith, laid him upon the prophets bed, beleeving, that by his prayers he should be revived again. The meanes of the childes death, may be conceived to be the vehement heat of that time smiting his head, for it is said, that he went into the field to his father, being with the reapers, and then cried out, my head, my head. It was therefore harvest time, and then commonly it was exceeding hot, and did strike not onelyonly children, but sometimes men, as Manasseh the husband of Iudith, who is said to have died at such a time of like grief. Iudith 8. 2. For her carrying of the childe up into Elishah his chamber and shutting him in there, Martyr saith, P. Martyr.it was done to conceal his death from the family, that there might be no trouble about it, and it seemeth, that it was kept so close, that her husband knew not of it, seeing he would have stayed her from going to the man of God, and enquired the cause, as being ignorant of it, v. 23. And this shewed the great confidence, which she had of his being revived by Elishah, neither was she herein without all ground, seeing Elijah had lately done a like miracle upon the sonne of the widow of Sareptah, 1 King. 17. 21. partly therefore to prevent sorrow in some, and partly detraction in others, who if they had known it, would have been ready to mock at the benefit obtained by Elishah, which so soon vanished again, she concealed it, p. 167till she had been with him for help in this her distresse, Tostatus saith, that she hid him, that her husband might not know of it, least he should hinder her from going through his unbel…e. Having therefore obtained of her husband a servant, and an asse for the journey, shee hastened to Carmel, being as was said before, 16 miles off, and Adrichomius makes it 8 or 9 hours journey upon a swift going horse, which cannot be, seeing she spake of it, as one that would goe and return speedily again, yea, it being in the afternoon, when she went out, and not upon an horse, but a slow going asse; if it had been so farre off, shee could not have gone thither that night, whereas it is most probable, that she both went and returned, although very late. Her husband wondring at her hast, asked why she would goe to the man of V. 23.God at that time, it being neither new moon, nor Sabbath, These times he named, because religious persons used then, some to go to the Prophets, where they taught the word of God, and some to the Synagogues, and it implyeth, that she had used to goe also in times past, and yet not upon the very day, when it was so farre off, and the travaile stood not with the rest of a Sabbath, but the day before, returning home the day after. She answered not to his question, but in one word, peace, which Tostatus rendreth, vale, as being unwilling to disclose the matter unto him, or to delay any time. It was a word usuall in salutations, a wishing of good to the person spoken to, and therefore no cause to enquire here as Martyr doth, whether she lyed unto him. The vulgar Latin rendreth it, [I will goe] very untruly and unbeseeming so godly a woman, who would doe nothing without her husbands consent, as being her head; for which cause she asked leave of him, neither did he deny, but delay her, and so with his leave she went on her journy. And that she might come the sooner to Elishah, she hastened her servant. Lead and goe, and make no V. 24.stay for me in riding, unlesse I bid thee. The vulgar Latin, mina & propera, ne mihi moram facias in enndo sed hoc age, quod praecipiotibi. Martyr for these words, in riding] that I may get up or ride, and indeed the word may be indifferently expounded both wayes. But whereas some upon this ground, as Martyr hath it, say that P. Martyr.the woman followed the servant on foot, sending him away with the asse before to find out Elishah, and to certifie him of her coming, commanding him not to stay for her, unlesse she spake unto him; and some, that the woman riding, the servant followed on foot, to beat the asse forward, and this she bad him not to forbeare to doe, as thinking that she could not endure to ride so fast, unlesse she spake unto him. (For both these he saith, are brought by D. Kimhi, and the first followed by the Chald. paraphrast.) I cannot see how that can stand, because if shee had gone a foot, the way being so long, he should soon have been so farre from her, that shee could not speak unto him to stay, though she would, neither would the ordering of the journy thus have furthered, but hindered and delayed her much in going, neither was it seemly for a woman of her condition to travell on foot through that desolate way alone; neither is it likely, that the servant went a foot, for this would not have made for expedition, neither doth the word agree whether it be rendred, that I may get up, or in riding, according to Iunius; for if she bad him hasten in riding, he was not a foot, neither if she bad him not stay for her to get up; seeing this implyeth, that she went not up at the first; and therefore if he rod not neither, the asse went empty, and so he could not drive the beast with her upon his back with the most celerity, to say nothing of the word [lead and goe] implying that he lead the way, and therefore could not follow on foot to drive. It is most probable therefore, that either they rod both upon the asse, and in putting on as fast as he could, she would not that any respect should be had of her because of the hast, or although no mention be made but of one asse, yet she had happily one ready alwayes in the stable to use, when she pleased, and would have a servant with another asse to come and ride with her, and to lead the way.

She went therefore and came to the man of God to mount Carmel, &c.] That is, V. 25.not yet into his house where he dwelt, but to the mount, where his house was. For her nearer coming to him, is related v. 27. but she being now come to the foot of the mount, he espied her being a good distance off, and sent Gehezi to meet her, and to ask whether all went well with her, her husband and childe? and she p. 168answered [well.] The prophet conjectured so soon as he saw her at such an extraordiry time, that all was not well with her, and therefore he sent to ask this question, and as Martyr and Pellican have it, in his sending so courteously … meet her, hee P. Martyr. Pellican.gave us an example of humanity towards persons of worth, and well deserving of us, and condemned the severity of the Anabaptists and some others, that will have Note. no respects or complements used towards any. For her answer [well] Hebr. foreign peace, by which word also he spake unto her, repeating it 3 times, as he was bidden; it is not to be doubted, whether she were herein taxable, as lying, to which Lyra somewhat inclineth, and yet excuseth her as saying so in hope of the raising of Lyra.her child again, for she answered him so, as denying to tell how it was with her, till she came at his master, as if she had said, interrupt me not, for I will make none other answer to thee, but as the Eccho resound thy own word Shalom, for my purpose now is to speak with thy master mouth to mouth, to whom only I will open my case. And she said thus, that she might not be put off by an interloquutour, as fearing, that thus shee should receive no good according to the earnest desire of her soule.

Then she came to the man of God and held him by the feet, but Gehazi came to put V. 27.her away, &c.] The women, which came to seek Christ at his sepulcher, when they met him, did likewise hold his feet and worship him, Matth. 28. 9. so this Shunamite fell down at Elishah his feet holding them, and happily kissing them for reverence, as another woman did the feet of Christ at another time, when she was full of sorrow, as this woman now was. And this was by Elishah now permitted, because she was transported with passion, as he perceived, although the cause was yet hidden from him, but not to give example to others, to doe likewise. Gehazi thinking it an indigne thing, that so great a woman should thus humble her selfe to his master, according to some, or that a woman should come so near him and embrace P. Martyr. Lyra.him, which he knew that his chast master liked not of, according to others, began to put her away, which Elishah forbad him to do, because she did thus, being inwardly troubled for some grievous thing, which had befalne her; by her thus laying hold on his feet, saith Pellican, shewing that she would not let him go, but the benefit Pellican.being first obtained by his prayers, which she so earnestly desired. Elishah now expecting to hear what was the matter, she did not plainly open her case, but spake so as that it might well be perceived, saying, Did not I desire a sonne of my Lord, and did I not say, deceive me not? The Prophet presently understanding the case, sent V. 28. V. 29.Gehazi away in hast with his staffe to be laid upon the face of the child, bidding him for the more expedition to gird his loynes, and to salute no man by the way, to avoid all occasion of delay, as Christ afterwards said unto his Disciples, when he sent them out to preach the Gospell, Luke 10. 4. But it may seem strange, that the Prophet should send his man to doe such a miracle with his staffe. Indeed by the rod of Moses great things were done, but it was in his own hand, and not in the hand of another. He sent him with his staffe, saith Iunius, as a signe of his presence in spirit, Junius.praying for the child for the strengthening of his faith, when he applyed it, and the reason why it took not effect, was the womans importunity with the Prophet to goe in person, not believing otherwise that her child could be raised up to life, and happily Gehazi his vain glory, staying by the way contrary to the charge given him, to tell such as he met, that he was going with that staffe to raise up a child that was dead, according to some Rabbins. And indeed it seemeth that it was through some fault in others, that it took not effect, because Elishah being a prophet would not certainly use a means to work a miracle, unlesse he knew, that it was effectuall. Yet after that he had sent away Gehazi, it seemeth also, that he suspected the validity of it, and therefore followed with the Shunamite, before that his man returned; but this suspition probably arose, not for that he now thought this means insufficient, which he thought not before, but that it might be frustrated by the evill managing of Gehazi, or through want of faith in her, whom it most nearly concerned. It would I suppose have taken effect, if the mother had believed it, but shee having no faith in this means, but in the prophets own act, it wrought nothing. Martyr thinketh, that Elishah erred in sending his man with his staffe, as doing it p. 169of his own minde, not by divine inspiration, whereby he was moved afterwards, P. Martyr.when he came, where the dead childe was; but to me it seemeth not safe, to impeach any action done by so great a prophet, in a propheticall way. Other notions he hath here touching salutations at large, because Gehazi is bidden to salute no man by the way, which I omit, as more proper to the instruction given by Christ to his Apostles, when he sent them forth, bidding them to salute the house, to which they should come. Touching the charge given to Gehazi, not to salute any in the way, he, saith rightly, that it was given him to keep his minde intent onelyonly to the great work, about which he was sent.

Elishah being importuned by the Shunamite, who sware that she would not leave V. 30.holding him by the feet till he went himself with her, yielded soon to go, and meeting his servant by the way, and hearing, that his staffe had been applied without effect, he went into the chamber, and prayed, and lay upon the dead body, his face to the face thereof, &c. and thus it first began to be warm, then at his second stretching of himself it sneezed, and opened the eyes, as one awaked out of a sleep. The like unto which, because it was done before by Elijah, 1. King. 17. 21. I spare to make any further exposition here upon it. OnelyOnly whereas Elijah stretched himself three times upon the dead, Elishah did it but twice, it may be understood, as serving to confirm the promise before going, that the spirit of Elijah should be doubled upon Elishah, for by reason of the spirit of power to do miracles in a greater measure in him, then in Elijah, he sooner wrought this great work. And whereas Elishah did one thing singular, that Elijah did not, viz. cause his staffe first to be used, and this being without effect, came himself and revived the dead, it was hereby allegorically The Allegory.signified, that the law was used before the coming of Christ, to revive men dead in sinne by doing it in vain, but afterwards Christ came with his spirit, and gave life unto them that beleeve. And the law, saith Martyr, was aptly set forth by a staffe, which supporteth and beateth. And as Elishah revived this childe by applying his own mouth to his, and eyes to his eyes, &c. so Christ giveth life to the faithfull by condescending to be made like unto us in his incarnation. For the childes being revived by degrees, first waxing warm, secondly sneezing seven times and opening his eyes, like unto which was the restoring of that blinde man to his sight, who first saw dimly men walking like trees, then all things plainly. This was not done, because it was hard with God to revive the dead, but to make the prophet continue in prayer: for as Tostatus noteth, both Elishah and Elijah did great and hard works by the spirit presently, when they were in publike, that the faith of the Tostatus.spectatours might without delay be confirmed, but in private they both were longer Note. in doing to exercise their own faith, and to shew the property of it to be to persevere in praying and expecting, till God pleaseth to answer. Moreover, the work now to be done, was greater then any before, viz. to raise the dead, and therefore wrought with more difficulty and by degrees, and hereby was mystically shewed, how hard it is to raise one dead in sinne, and that about this, much labour must be bestowed, both before any life beginneth to come, and after it is begun, that it may encrease, and more effects of it may be shewed forth, as in this childe reviving again. And lastly, the prophets applying of his mouth to the childe, &c. served to shew, how the preacher should condescend to the weaknesse of every one, that he might raise him from the death of sinne, to the life of righteousnesse, as St. Paul became all things to all men, that he might win some, 1 Cor. 9. 21. That is, bearing with every one as much as he might, the better to insinuate into him for his conversion and salvation. The childe being thus revived, the mother was called, and having bowed her self to the ground (in way of thankfulnesse) she took him and V. 37.went away (without doubt) very joyfull.

And Elijah returned to Gilgal, but there was a famine in the land, &c.] From Shunem to Gilgal are 36. miles. To this place he went say some, when he had done V. 38. Patriarks travels.that great miracle of raising the dead, to decline the praise, and thanks, and admiration of the father, and friends, and neighbours, who hearing of it, would doubtlesse be ready to come about him. But because they suffered by famine then in Gilgal, a place where many sonnes of the prophets lived under his government, it is rather p. 170to be thought, that he went to comfort and help them in this their necessity. Or, there being four places of students in divinity, Carmel, Bethel, Gilgal and Iericho, he according to his wonted manner, having been at the other three before, went now of force to Gilgal to visit the Colledge there, and to provide for their good. Therefore seeing the great want, in which they were, he caused a great not to be set on to make pottage for them, and when hearbs were gathered and shred and V. 39. V. 40.and put unwittingly into the pot which were unwholesome, and made the pottage to have such an ill taste, that they could not eat thereof, yea they cried out, that death was in the pot, he made it good again by putting meal into it. The great pot set on argued, that there were many to be fed, even an 100. persons, as may be V. 41.gathered, v. 43. the making ready of nothing else for them, shewed, with what slender diet they were content. The gourds, which were gathered unwittingly P. Martyr.to be put into the pot, were a drug used to purge choller and phlegme, but being taken caused great pain in the stomack, the liver, and the whole body, saith Martyr, according to Gallen and Dioscorides. there is a kinde of gourds, which is usuall for the pot, but these were wilde and bitter, called, therefore by the Greeks, foreign or foreign. Some of the pottage thus made being taken out, and the evil perceived, meal was by the prophet put into the pot, into which, as is to be conceived the pottage taken out to be eaten, was first put again, that it might altogether be healed. Which was not done through any vertue in the meal, but by the spirit working hereby, as by an outward signe or means, through which vertue came from God to work it. Vallesius saith, that wilde gourds are so pernicious, Vallefii sacra Philosophia.that if above the weight of four half pence be taken, although prepared, they cause excessive purging, and excoriation, and death, wherefore a little meal could not cure it naturally, but there was here in a supernaturall work. Yet he saith, that because glutinous and thickening things are a means to cure this evill quality, meal properly might be used to help in this case, but to work such an effect, there must be a proportionable quantity, whereas here was but a little put into a great pot full and therefore could not do it without a miracle. For the time, when this famine was, it is thought by some to be that of seven yeares, spoken of chap. 8. 1. but if that were now begun, when Elishah raised the Shunamites son to life, how could he fore-tell her of it afterwards, as he did chap. 8. 1. It was then more probably a time of scarcity onelyonly about those parts, for a little time, there being food else where, as appeareth by the 20. loaves, which one is said by and by v. 42 to have brought unto the prophet. Whereas it is said, v. 38. The sonnes of the Prophets dwelt before him. Pellican expounds it well, they lived under his instruction and government. Pellican.Of these gourds gathering through ignorance, and putting into the pot for food, this allegory is made by Lyra. He that giveth the literall sense of the law Lyra. The Allegory.onelyonly, or teacheth Philosophicall speculations, marreth the food of Gods people, so that they are hereby brought in danger of death, for the letter, saith the Apostle, killeth; but the meal of spirituall understanding put to, maketh it good and wholesome. By others, death is in the pot, when a man teacheth for divine doctrine what he gathereth ignorantly, having no sound ground for it in the holy Scriptures, and therefore he, that teacheth any other thing, must be accursed, Gal. 1. 8. but how bitter and venemous soever any thing be, the danger is removed, if it be corrected by the meal of Gods word. And when men through their ignorances endure much bitternesse and misery, Christ is the grain of whom meal is made sweeten all again, Rom. 5. 1. because through him we have peace with God, and joy in tribulation. And hitherto, one miracle in feeding the hungry, now followeth V. 42. V. 43. Lyra.another, v. 42, 43. A man from Baalshalisha bringing to Elishah 20. loaves of barley, of his first fruits, he fed there with 100. men, and some what still remained, when as his servant thought, that they were nothing to set before so many; because, as Lyra hath it, they were little, and most probably would not ordinarily have sufficed above 20. men. Of their smalnesse this is proof enough, that one man brought them and eares of ripe corn in his garment or scrip, as Ierom turneth it, and that the prophets servant thought it a shame to set them before so many men. Barly loaves are brought, because that grain was ripe first in those parts. Baalshalisha p. 171from whence hee came, was in the tribe of Benjamin, according to Iunius, Junius. Adricom.the place, that Saul went through in looking for his fathers asses, 1 Sam. 9. 4. but Adrichomius placeth it in Ephraim, and the plains of Sharon, which was famous for fruitfulnesse. This man certainly was godly, and therefore the worship of God being perverted at Ierusalem, and turned into idolatry, so that it was not fit to bring in the first fruits thither, and to the temple, as they ought otherwise to have done, he brought his to Elishah the man of God, Yet Tostatus will not have them such first fruits, as belonged to the priests, but such as used to be presented to eminent men for honours sake, which I shall believe, when I finde in any place of scripture any such first fruits spoken of. When the man of God would have these loaves set before 100. men, and his servant spake against it as being too little to satisfie so many, he urged him yet to do it, saying, Thus saith the Lord, they shall all eat, and there shall remain. God at that instant most probably revealed unto him by his spirit, that he would work this miracle at his desire. For although no mention be here made of his blessing the bread by his prayer, yet Theodoret speaketh of it, as done immediatly before the distributing of the bread amongst them. Theod. qu. 19. in 4. Reg. I is be-nedictionem impertiit, ut illos centum exsatiaret, &c. The Allegory. Rabanus.Wherefore it is to be conceived, that first he prayed for this blessing, and then distributed the bread amongst them. And herein Elishah did notably figure out that, which was afterwards to be done by our Saviour Christ, viz. his feeding 5000. with a fewer number of loaves and fishes, as hee was farre more full of the spirit then Elishah. Mystically, saith Rabanus, by the man bringing from Baalshalishah 20. loaves, &c. understand one holding the true faith of the Trinity, because Baalshalishah signifieth the Lord three, who by teaching the old testament, bringeth loaves, and by teaching the new, cars of new corn, of which all feed to sanctification, and yet through the blessing of that prophet, there remaineth to feed others.