Text -- 2 Kings 4:1-16 (NET)

Elisha Helps a Widow and Her Sons

4:1 Now a wife of one of the prophets appealed to Elisha for help, saying, “Your servant, my husband is dead. You know that your servant was a loyal follower of the Lord. Now the creditor is coming to take away my two boys to be his servants.” 4:2 Elisha said to her, “What can I do for you? Tell me, what do you have in the house?” She answered, “Your servant has nothing in the house except a small jar of olive oil.” 4:3 He said, “Go and ask all your neighbors for empty containers. Get as many as you can. 4:4 Go and close the door behind you and your sons. Pour the olive oil into all the containers; set aside each one when you have filled it.” 4:5 So she left him and closed the door behind her and her sons. As they were bringing the containers to her, she was pouring the olive oil. 4:6 When the containers were full, she said to one of her sons, “Bring me another container.” But he answered her, “There are no more.” Then the olive oil stopped flowing. 4:7 She went and told the prophet. He said, “Go, sell the olive oil. Repay your creditor, and then you and your sons can live off the rest of the profit.”

Elisha Gives Life to a Boy

4:8 One day Elisha traveled to Shunem, where a prominent woman lived. She insisted that he stop for a meal. So whenever he was passing through, he would stop in there for a meal. 4:9 She said to her husband, “Look, I’m sure that the man who regularly passes through here is a very special prophet. 4:10 Let’s make a small private upper room and furnish it with a bed, table, chair, and lamp. When he visits us, he can stay there.” 4:11 One day Elisha came for a visit; he went into the upper room and rested. 4:12 He told his servant Gehazi, “Ask the Shunammite woman to come here.” So he did so and she came to him. 4:13 Elisha said to Gehazi, “Tell her, ‘Look, you have treated us with such great respect. What can I do for you? Can I put in a good word for you with the king or the commander of the army?’” She replied, “I’m quite secure.” 4:14 So he asked Gehazi, “What can I do for her?” Gehazi replied, “She has no son, and her husband is old.” 4:15 Elisha told him, “Ask her to come here.” So he did so and she came and stood in the doorway. 4:16 He said, “About this time next year you will be holding a son.” She said, “No, my master! O prophet, do not lie to your servant!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 4:1

Who, though they were wholly devoted to sacred employment, were not excluded from marriage, any more than the priests and Levites.

Wesley: 2Ki 4:1

His poverty therefore was not procured by his idleness, or prodigality; but by his piety, because he would not comply with the king's way of worship, and therefore lost all worldly advantages.

Wesley: 2Ki 4:1

Either, to use them as his slaves, or to sell them to others, according to the law.

Wesley: 2Ki 4:2

How shall I relieve thee, who am myself poor?

Wesley: 2Ki 4:7

To one of them: for she had two, 2Ki 4:1.

Wesley: 2Ki 4:7

To teach us, that we should not waste any of his good creatures; and that God would not work miracles unnecessarily. We are never straiten'd in God, and in his power and bounty, and the riches of his grace. All our straitness is in ourselves. It is our faith that fails, not his promise. Were there more vessels, there is enough in God to fill them, enough for all, enough for each.

Wesley: 2Ki 4:8

For estate, or birth and quality.

Wesley: 2Ki 4:9

A prophet, and that of eminent holiness: by our kindness to whom, we shall procure a blessing to ourselves.

Wesley: 2Ki 4:10

That he may be free from the noise of family business, and enjoy that privacy, which, I perceive, he desireth for his prayers and meditations.

Wesley: 2Ki 4:10

He will not be troublesome or chargeable to us: he cares not for rich furniture or costly entertainment, and is content with bare necessaries.

Wesley: 2Ki 4:12

The relation seems to be a little perplexed, but may be thus conceived. It is in this verse recorded in the general, that the prophet sent Gehazi to call her, and that she came to him upon that call: then follows a particular description of the whole business, with all the circumstances, first, of the message with which Gehazi was sent when he went to call her, and of her answer to that message, 2Ki 4:13, and of Gehazi's conjecture thereupon, 2Ki 4:14, and then of her coming to the prophet at his call: which is there repeated to make way for the following passages.

Wesley: 2Ki 4:13

I live among my kindred and friends; nor have I any cause to seek relief from higher powers.

Wesley: 2Ki 4:14

Hast thou observed any thing which she wants or desires? For the prophet kept himself much in his chamber, whilst Gehazi went more freely about the house, as his occasions led him.

Wesley: 2Ki 4:16

Do not delude me with vain hopes. She could not believe it for joy.

JFB: 2Ki 4:1

They were allowed to marry as well as the priests and Levites. Her husband, not enjoying the lucrative profits of business, had nothing but a professional income, which, in that irreligious age, would be precarious and very scanty, so that he was not in a condition to provide for his family.

JFB: 2Ki 4:1

By the enactment of the law, a creditor was entitled to claim the person and children of the insolvent debtor, and compel them to serve him as bondmen till the year of jubilee should set them free.

JFB: 2Ki 4:2-4

Or cruet of oil. This comprising her whole stock of domestic utensils, he directs her to borrow empty vessels not a few; then, secluding herself with her children, [the widow] was to pour oil from her cruse into the borrowed vessels, and, selling the oil, discharge the debt, and then maintain herself and family with the remainder.

JFB: 2Ki 4:6

That is, ceased to multiply; the benevolent object for which the miracle had been wrought having been accomplished.

JFB: 2Ki 4:8

Now Sulam, in the plain of Esdraelon, at the southwestern base of Little Hermon. The prophet, in his journey, was often entertained here by one of its pious and opulent inhabitants.

JFB: 2Ki 4:10

Not build, but prepare it. She meant a room in the oleah, the porch, or gateway (2Sa 18:33; 1Ki 17:19), attached to the front of the house, leading into the court and inner apartments. The front of the house, excepting the door, is a dead wall, and hence this room is called a chamber in the wall. It is usually appropriated to the use of strangers, or lodgers for a night, and, from its seclusion, convenient for study or retirement.

JFB: 2Ki 4:13-16

Wishing to testify his gratitude for the hospitable attentions of this family, he announced to her the birth of a son "about this time next year." The interest and importance of such an intelligence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas of disgrace with barrenness, and cherish a more ardent desire for children than women in any other part of the world (Gen 18:10-15).

Clarke: 2Ki 4:1

Now there cried a certain woman - This woman, according to the Chaldee, Jarchi, and the rabbins, was the wife of Obadiah

Clarke: 2Ki 4:1

Sons of the prophets - תלמידי נבייא talmidey nebiyaiya , "disciples of the prophets:"so the Targum here, and in all other places where the words occur, and properly too

Clarke: 2Ki 4:1

The creditor is come - This, says Jarchi, was Jehoram son of Ahab, who lent money on usury to Obadiah, because he had in the days of Ahab fed the Lord’ s prophets. The Targum says he borrowed money to feed these prophets, because he would not support them out of the property of Ahab

Clarke: 2Ki 4:1

To take unto him my two sons to be bondmen - Children, according to the laws of the Hebrews, were considered the property of their parents, who had a right to dispose of them for the payment of their debts. And in cases of poverty, the law permitted them, expressly, to sell both themselves and their children; Exo 21:7, and Lev 25:39. It was by an extension of this law, and by virtue of another, which authorized them to sell the thief who could not make restitution, Exo 22:3, that creditors were permitted to take the children of their debtors in payment. Although the law has not determined any thing precisely on this point, we see by this passage, and by several others, that this custom was common among the Hebrews. Isaiah refers to it very evidently, where he says, Which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves; Isa 50:1. And our Lord alludes to it, Mat 18:25, where he mentions the case of an insolvent debtor, Forasmuch as he had not to pay, his lord commanded Him to be Sold, and his Wife and Children, and all that he had; which shows that the custom continued among the Jews to the very end of their republic. The Romans, Athenians, and Asiatics in general had the same authority over their children as the Hebrews had: they sold them in time of poverty; and their creditors seized them as they would a sheep or an ox, or any household goods. Romulus gave the Romans an absolute power over their children which extended through the whole course of their lives, let them be in whatever situation they might. They could cast them into prison, beat, employ them as slaves in agriculture, sell them for slaves, or even take away their lives! - Dionys. Halicarn. lib. ii., pp. 96, 97

Numa Pompilius first moderated this law, by enacting, that if a son married with the consent of his father, he should no longer have power to sell him for debt

The emperors Diocletian and Maximilian forbade freemen to be sold on account of debt

Ob aes alienum servire liberos creditoribus, jura non patiuntur

- Vid. Lib. ob. aes C. de obligat

The ancient Athenians had the same right over their children as the Romans; but Solon reformed this barbarous custom. - Vid. Plutarch in Solone

The people of Asia had the same custom, which Lucullus endeavored to check, by moderating the laws respecting usury

The Georgians may alienate their children; and their creditors have a right to sell the wives and children of their debtors, and thus exact the uttermost farthing of their debt. - Tavernier, lib. iii., c. 9. And we have reason to believe that this custom long prevailed among the inhabitants of the British isles. See Calmet here

In short, it appears to have been the custom of all the inhabitants of the earth. We have some remains of it yet in this country, in the senseless and pernicious custom of throwing a man into prison for debt, though his own industry and labor be absolutely necessary to discharge it, and these cannot be exercised within the loathsome and contagious walls of a prison.

Clarke: 2Ki 4:2

Save a pot of oil - Oil was used as aliment, for anointing the body after bathing, and to anoint the dead. Some think that this pot of oil was what this widow had kept for her burial: see Mat 26:12.

Clarke: 2Ki 4:6

And the oil stayed - While there was a vessel to fill, there was oil sufficient; and it only ceased to flow when there was no vessel to receive it. This is a good emblem of the grace of God. While there is an empty, longing heart, there is a continual overflowing fountain of salvation. If we find in any place or at any time that the oil ceases to flow, it is because there are no empty vessels there, no souls hungering and thirsting for righteousness. We find fault with the dispensations of God’ s mercy, and ask, Why were the former days better than these? Were we as much in earnest for our salvation as our forefathers were for theirs, we should have equal supplies, and as much reason to sing aloud of Divine mercy.

Clarke: 2Ki 4:7

Go, sell the oil, and pay thy debt - He does not inveigh against the cruelty of this creditor, because the law and custom of the country gave him the authority on which he acted; and rather than permit a poor honest widow to have her children sold, or that even a Philistine should suffer loss who had given credit to a genuine Israelite, he would work a miracle to pay a debt which, in the course of providence, it was out of her power to discharge.

Clarke: 2Ki 4:8

Elisha passed to Shunem - This city was in the tribe of Issachar, to the south of the brook Kishon, and at the foot of Mount Tabor

Clarke: 2Ki 4:8

Where was a great woman - In Pirkey Rab. Eliezer, this woman is said to have been the sister of Abishag, the Shunammite, well known in the history of David

Instead of great woman, the Chaldee has, a woman fearing sin; the Arabic, a woman eminent for piety before God. This made her truly great.

Clarke: 2Ki 4:9

This is a holy man of God - That is, a prophet, as the Chaldee interprets it

Clarke: 2Ki 4:9

Which passeth by us continually - It probably lay in his way to some school of the prophets that he usually attended.

Clarke: 2Ki 4:10

Let us make a little chamber - See the note upon Jdg 3:20 (note). As the woman was convinced that Elisha was a prophet, she knew that he must have need of more privacy than the general state of her house could afford; and therefore she proposes what she knew would be a great acquisition to him, as he could live in this little chamber in as much privacy as if he were in his own house. The bed, the table, the stool, and the candlestick, were really every thing he could need, by way of accommodation, in such circumstances.

Clarke: 2Ki 4:12

Gehazi his servant - This is the first time we hear of this very indifferent character.

Clarke: 2Ki 4:13

Wouldest thou be spoken for to the king - Elisha must have had considerable influence with the king, from the part he took in the late war with the Moabites. Jehoram had reason to believe that the prophet, under God, was the sole cause of his success, and therefore he could have no doubt that the king would grant him any reasonable request

Clarke: 2Ki 4:13

Or to the captain of the host? - As if he had said, Wilt thou that I should procure thee and thy husband a place at court, or get any of thy friends a post in the army

Clarke: 2Ki 4:13

I dwell among mine own people - I am perfectly satisfied and contented with my lot in life; I live on the best terms with my neighbors, and am here encompassed with my kindred, and feel no disposition to change my connections or place of abode

How few are there like this woman on the earth! Who would not wish to be recommended to the king’ s notice, or get a post for a relative in the army, etc.? Who would not like to change the country for the town, and the rough manners of the inhabitants of the villages for the polished conversation and amusements of the court? Who is so contented with what he has as not to desire more? Who trembles at the prospect of riches; or believes there are any snares in an elevated state, or in the company and conversation of the great and honorable? How few are there that will not sacrifice every thing - peace, domestic comfort, their friends, their conscience, and their God - for money, honors, grandeur, and parade?

Clarke: 2Ki 4:14

What then is to be done for her? - It seems that the woman retired as soon as she had delivered the answer mentioned in the preceding verse.

Clarke: 2Ki 4:16

Thou shalt embrace a son - This promise, and the circumstances of the parties, are not very dissimilar to that relative to the birth of Isaac, and those of Abraham and Sarah

Clarke: 2Ki 4:16

Do not lie - That is, Let thy words become true; or, as the rabbins understand it, Do not mock me by giving me a son that shall soon be removed by death; but let me have one that shall survive me.

Defender: 2Ki 4:6

This was a miracle of creation, requiring the unique creative power of God Himself, superseding the universal physical law of mass conservation."

TSK: 2Ki 4:1

am 3110, bc 894

sons : 2Ki 4:38, 2Ki 2:3, 2Ki 2:5; 1Ki 20:35

thy servant did fear : Gen 22:12; 1Ki 18:3; Neh 7:2; Psa 103:11, Psa 103:17, Psa 112:1, Psa 112:2, Psa 115:13, Psa 147:11; Ecc 8:12, Ecc 12:13; Mal 3:16, Mal 4:2; Act 13:26; Rev 15:4, Rev 19:5

the creditor : Lev 25:39, Lev 25:40, Lev 25:48; Neh 5:2-5, Neh 10:31; Jer 34:14; Mat 18:25, Mat 18:30, Mat 18:35; Jam 2:13

TSK: 2Ki 4:2

What shall I : 2Ki 2:9, 2Ki 6:26, 2Ki 6:27; Mat 15:34; Joh 6:5-7; Act 3:6; 2Co 6:10

save a pot of oil : 1Ki 17:12; Jam 2:5

TSK: 2Ki 4:3

empty vessels : 2Ki 3:16; Joh 2:7

borrow not a few : Heb. scant not, 2Ki 13:18, 2Ki 13:19; Psa 81:10; Joh 16:24

TSK: 2Ki 4:4

thou shalt shut : 2Ki 4:32, 2Ki 4:33; 1Ki 17:19, 1Ki 17:20; Isa 26:20; Mat 6:6; Mar 5:40; Act 9:40

and shalt pour : Mar 6:37-44, Mar 8:5-9; Joh 2:7-9, Joh 6:11; Eph 3:20

TSK: 2Ki 4:5

she went : 2Ki 5:11; 1Ki 17:15, 1Ki 17:16; Luk 1:45; Heb 11:7, Heb 11:8

TSK: 2Ki 4:6

when the vessels : 2Ki 4:43, 2Ki 4:44; Mat 9:29, Mat 13:58, Mat 14:20, Mat 15:37; Luk 6:19; 2Ch 6:12, 2Ch 6:13

And the oil : 2Ki 13:19; Jos 5:12; 1Ki 17:14; Joh 6:12

TSK: 2Ki 4:7

pay : Psa 37:21; Rom 12:17; Phi 4:8; 1Th 2:9, 1Th 2:10, 1Th 4:12; 2Th 3:7-12

debt : or, creditor

TSK: 2Ki 4:8

it fell on : Heb. there was, 2Ki 4:11, 2Ki 4:18

Shunem : This city was situated in the tribe of Issachar, five miles south from mount Tabor, according to Eusebius; and is probably the place which he calls Sanim, in Acrabatene, in the neighbourhood of Samaria or Sebaste. 2Ki 4:12; Jos 19:18; 1Sa 28:4; 1Ki 1:3

a great woman : 2Sa 19:32; Job 1:3, Job 32:9; Luk 1:15

she constrained him : Heb. she laid hold on him, Gen 19:3; Jdg 19:20; Pro 7:21; Luk 14:23, Luk 24:29; Act 16:15

TSK: 2Ki 4:9

she said : Pro 31:10, Pro 31:11; 1Pe 3:1

this is : Mat 5:16; 1Th 2:10; Tit 1:8; 2Pe 1:21, 2Pe 3:2

man of God : Deu 33:1; 1Ki 13:1, 1Ki 17:18, 1Ki 17:24; 1Ti 6:11

TSK: 2Ki 4:10

Let us : Isa 32:8; Mat 10:41, Mat 10:42, Mat 25:40; Mar 9:41; Luk 8:3; Rom 12:13; Heb 10:24; Heb 13:2; 1Pe 4:9, 1Pe 4:10

a little chamber : An aleeyah , or oleah , as the Arabs call it; a small back house annexed to the principal dwelling, in which the prophet could live in a great privacy as in his own house, and to which he could retire at pleasure, without breaking in upon the private affairs of the family, or being in his turn interrupted by them in his devotions. See note on Jdg 3:20, and see note on 1Ki 17:19

TSK: 2Ki 4:12

Gehazi : 2Ki 4:29-31, 2Ki 5:20-27, 2Ki 8:4, 2Ki 8:5

servant : 2Ki 3:11; 1Ki 18:43, 1Ki 19:3; Act 13:5

TSK: 2Ki 4:13

thou hast : Mat 10:40-42; Luk 9:3-5; Rom 16:2, Rom 16:6; Phi 4:18, Phi 4:19; 1Th 5:12, 1Th 5:13; 2Ti 1:16-18; Heb 6:10

to the king : 2Ki 3:15-18, 2Ki 8:3-6; Gen 14:24; 2Sa 19:32-38

to the captain : 2Ki 9:5; 2Sa 19:13; 1Ki 2:32

I dwell : 1Ti 6:6-8; Heb 13:5

among mine : 2Ki 8:1; Rth 1:1-4; Psa 37:3

TSK: 2Ki 4:14

she hath no child : Gen 15:2, Gen 15:3, Gen 17:17, Gen 18:10-14, Gen 25:21, Gen 30:1; Jdg 13:2; 1Sa 1:2, 1Sa 1:8; Luk 1:7

TSK: 2Ki 4:16

About this : Gen 17:21, Gen 18:10, Gen 18:14

season : Heb. set time

thou shalt : Gen 17:16, Gen 17:17; Luk 1:13, Luk 1:30, Luk 1:31

my lord : 2Ki 2:19

do not lie : 2Ki 4:28, 2Ki 5:10, 2Ki 5:11; Gen 18:12-15; 1Ki 17:18, 1Ki 18:9; Psa 116:11; Luk 1:18-20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 4:1

The creditor is come ... - The Law of Moses, like the Athenian and the Roman law, recognized servitude for debt, and allowed that pledging of the debtor’ s person, which, in a rude state of society, is regarded as the safest and the most natural security (see the marginal reference). In the present case it would seem that, so long as the debtor lived, the creditor had not enforced his right over his sons, but now on his death he claimed their services, to which he was by law entitled.

Barnes: 2Ki 4:2

A pot of oil - Or, "an anointing of oil"- so much oil, i. e., as would serve me for one anointing of my person. The word used occurs only in this passage.

Barnes: 2Ki 4:8

And it fell on a day - The original of the expression here used, which occurs three times in the present narrative 2Ki 4:11, 2Ki 4:18, is also found in Job 1:6, Job 1:13; Job 2:1. The character of the expression perhaps supports the view that the author of Kings has collected from various sources his account of the miracles of Elisha, and has kept in each case the words of the original writer.

A great woman - That is, "a rich woman."Compare 1Sa 25:2; 2Sa 19:32.

Barnes: 2Ki 4:10

A little chamber on the wall - The room probably projected like a balcony beyond the lower apartments - an arrangement common in the East.

A stool - Rather, "a chair."The "chair"and "table,"unusual in the sleeping-rooms of the East, indicate that the prophet was expected to use his apartment for study and retirement, not only as a sleeping-chamber.

Barnes: 2Ki 4:13

Thou hast been careful for us - For the prophet and his servant, who must have been lodged as well as his master.

I dwell among mine own people - The woman declines Elisha’ s offer. She has no wrong to complain of, no quarrel with any neighbor, in respect of which she might need the help of one in power. She "dwells among her own people"- her friends, and dependents, with whom she lives peaceably.

Barnes: 2Ki 4:16

Do not lie - Compare a similar incredulity in Gen 17:17; Gen 18:12; Luk 1:20. The expression, "do not lie,"which is harsh to us, accords with the plain, straightforward simplicity of ancient speech. It would not mean more than "deceive"(compare the marginal reference).

Poole: 2Ki 4:1

The sons of the prophets though they were wholly devoted to sacred employment, were not excluded from marriage, no more than the priests and Levites. Thy servant did fear the Lord his poverty therefore was not procured by his idleness, or prodigality, or rather, wickedness; but by his piety, because he would not comply with the king’ s way of worship, and therefore lost all worldly advantages. To be bond-men either to use them as his slaves, or to sell them to others, according to the law; of which see Exo 21:2 Lev 25:39 Isa 1:1 Mat 18:25 .

Poole: 2Ki 4:2

What shall I do for thee? how shall I relieve thee, who am myself poor?

What hast thou in the house which may contribute to the payment of thy debts, or, at least, to the satisfaction of thy creditors, who may perchance deal favourably with thee through my persuasion?

Save a pot of oil which was useful for divers things about the service of God, and health, or delight, or ornament, and other uses of men. See Jud 9:9 .

Poole: 2Ki 4:4

Shut the door upon thee partly, that none may hinder thee from minding thy work of filling and removing the vessels, which will require attention and diligence; partly, that thou alone mayest enjoy the benefit of it; partly, lest any of thy creditors should break in upon thee, and seize upon thy borrowed vessels before they are filled; partly, that thy mind being freed from distraction, may be wholly employed in prayer and praising of God; and partly, that it may be manifest that this is the work of God alone.

Pour out out of the pot, in which God multiplied the oil from time to time.

Poole: 2Ki 4:6

Unto her son to one of them, for she had two, 2Ki 4:1 . The oil stayed, to teach us, that we should not waste any of God’ s good creatures, and that God would not work miracles unnecessarily.

Poole: 2Ki 4:7

First do justice to others, and then take care of thyself and children.

Poole: 2Ki 4:8

To Shunnam a city in Issachar, near Mount Carmel, Jos 19:17,18 , whither the prophet frequently went.

Was a great woman for estate, or birth and quality. See Gen 24:35 1Sa 25:2 .

She constrained him by her importunate desire.

To eat bread to take his repast there.

Poole: 2Ki 4:9

An holy man of God a prophet, as Jud 13:6 , and that of eminent holiness, by our kindness to whom we shall procure a blessing to ourselves.

Poole: 2Ki 4:10

Let us make a little chamber on the wall that he may be free from the noise of family business, and enjoy that privacy which, I perceive, he desireth for his prayers and meditations. He will not be troublesome or chargeable to us; he cares not for rich furniture or costly entertainment, and is content with bare necessaries.

Poole: 2Ki 4:12

i.e. Before the prophet, in the door of his chamber, as it is said, 2Ki 4:15 . The relation seems to be a little perplexed, but may be thus conceived. It is in this verse recorded, in the general, that the prophet sent Gehazi to call her, and that she came to him upon that call; then follows a particular description of the whole business, with all the circumstances, first, of the message with which Gehazi was sent when he went to call her, and of her answer to that message, 2Ki 4:13 , and of Gehazi’ s conjecture thereupon, 2Ki 4:14 , and then of her coming to the prophet at his call; which is there repeated to make way for the following passages.

Poole: 2Ki 4:13

What is to be done for thee? wherewith shall I recompense all thy care and kindness to me and my servant?

To the king, or to the captain of the host with whom he justly had great power for his eminent service, 2Ki 3 .

I dwell among mine own people I live in love and peace among my kindred and friends; nor have I any cause to complain of them, or to seek relief from higher powers.

Poole: 2Ki 4:14

What then is to be done for her? hast thou observed any thing which she wants or desires? For the prophet kept himself much in his chamber, whilst Gehazi went more freely about the house, as his occasions led him.

Poole: 2Ki 4:15

Out of reverence, humility, and modesty, waiting till he came to her, or called her further in to him.

Poole: 2Ki 4:16

According to the time of life of which phrase See Poole on "Gen 18:10" .

Do not lie unto thine handmaid do not delude me with vain hopes. She could not believe it for joy, and supposed the prophet might say thus either for her trial, or from his own private judgment and affection, and not by warrant from God.

Haydock: 2Ki 4:1

Her. Being aware of the extreme circumspection and modesty of his master. ---

Told me. Hence it appears that the prophets were not inspired at all times, 2 Kings vii. 3, "that they might be sensible that what they had was a gift of God." (St. Gregory, hom. in 11 Ezech.)

Haydock: 2Ki 4:1

Prophets. Josephus ([Antiquities?] ix. 4.) intimates that this man was Abdias; (3 Kings xviii. 13.) and the Rabbins pretend that Joram was the creditor. But these traditions are destitute of proof; and we know not that Abdias was a prophet. (Calmet) ---

Serve him, not as slaves, for the Hebrews were not thus to be sold, except they had commited some crime. (Salien, the year before Christ 913.) See Leviticus xxv. 39. ---

But the condition of mercenaries was perhaps little different; (Haydock) and we find that people were sold for debt, Exodus xxi. 7., and Isaias l. 1. The same practice seems to have continued till our Saviour's time, Matthew xviii. 25. Children were regarded as part of a person's property. (Halicar. ii. p. 96.; Plutarch, in Solon et Luculls.) The custom of selling children continued for a long time in our [British] islands.

Haydock: 2Ki 4:2

Anoint me, for delicacy or health, Matthew vi. 17. (Menochius) ---

To abstain from this unction, in the East, was a great mortification, 2 Kings xiv. 2., and Deuteronomy xxviii. 40. Sanctius supposes, that the woman intended the oil to anoint her body for interment, Matthew xxvi. 12. Hebrew asuc, occurs no where else, and my signify a pot, or "skin of oil." The woman had nothing else. The original does not say what she intended to do with it. (Calmet) ---

She might use it for food: (3 Kings xvii. 12.) but the Septuagint agree with the Vulgate. (Haydock)

Haydock: 2Ki 4:6

Stood. The grace of God ceases to flow, when the soul is full of vanity. (St. Bernard) ---

Charity does not increase, when it bestows nothing. (St. Augustine, ser. 206. de Temp.)

Haydock: 2Ki 4:8

Sunam, the birth-place of the beautiful virgin Abisag, (3 Kings i. 3.) at the foot of Thabor, (Calmet) and not above a mile from Carmel, ver. 23. (Tirinus) ---

Great woman, "renowned for piety" (Arabic) and riches, ver. 13. (Tirinus) (Menochius) ---

"Fearing sins." (Chaldean) This was true greatness! (Haydock) ---

Eliseus often passed by her house, when he went to visit the colleges [of prophets] at Bethel, Jericho, &c. (Menochius)

Haydock: 2Ki 4:10

Chamber. Hebrew adds, "on the wall," (Haydock) or surrounded "with walls," at the top of the house, where strangers usually lodged. (Calmet) ---

After being entertained the first day with the family, they might retire, and live, as if they were at home; some presents being sent to them daily, at least among the Greeks of rank. (Vitruv. vi. 10.) ---

The apartment of Eliseus might be separate from the house, that he might be less distracted in his meditations. (Menochius) (Vatable) ---

Candlestick, on which many lamps, or even wood, might burn, Exodus xxv. 27. (Calmet)

Haydock: 2Ki 4:13

He said, or "he had said;" (Junius and Piscator) so that we may include this and the following verse within a parenthesis, as alluding to what had passed before; (Calmet) unless the woman, out of modesty, did not come into the chamber of the prophet, who addressed her by an interpreter, (Menochius) or servant. (Haydock) ---

Army. Eliseus had acquired great influence with Joram, in the war with Moab. (Calmet) ---

The ancient canons exhort bishops to present the petitions of the poor to the prince. (Grotius) ---

People. I have nothing to fear, (Haydock) and am not in want. (Tirinus) ---

I have no quarrel with any person. (Calmet) ---

I am of too mean a condition to have anything to do at court. (Abulensis)

Haydock: 2Ki 4:14

No son. The desire of one was very natural, particularly to people in good circumstances (Menochius) and of the Hebrew nation. (Haydock)

Haydock: 2Ki 4:16

Womb. Hebrew, "At this season, according to the time of life, (Haydock; or of a woman with child, Menochius) thou shalt embrace a son" in thy arms. (Haydock) See Genesis xviii. 10. (Calmet) ---

If is added by St. Jerome, agreeably to an usual form of speaking. (Menochius) ---

The prophet assures the woman, that she will not only live, but also bear a son, and nurse him. ---

Lie, deceive, (ver. 28; Haydock) or flatter me with vain hopes. (Calmet) She might think that the prophet was not actually inspired. (Menochius) ---

Through joy, she could hardly believe. See Luke xxiv. 41. (Haydock)

Gill: 2Ki 4:1

Now there cried a certain woman of the wives of the sons of the prophets unto Elisha,.... This, according to the Targum, was the wife of Obadiah, who had hid the prophets by fifty in a cave in the times of Ahab; and so Josephus ^q, and it is the commonly received notion of the Jewish writers; though it does not appear that he was a prophet, or the son of a prophet, but the governor or steward of Ahab's house; she was more likely to be the wife of a meaner person; and from hence it is clear that the prophets and their disciples married:

saying, thy servant my husband is dead; which is the lot of prophets, as well as others, Zec 1:5.

and thou knowest that thy servant did fear the Lord; her husband was well known to the prophet, and known to be a good man, one of the 7000 who bowed not the knee to Baal, for the truth of which she appeals to Elisha; and this character she gives of her husband, lest it should be thought that his poverty, and leaving her in debt, were owing to any ill practices of his:

and the creditor is come to take unto him my two sons to be bondmen; which it seems were allowed of when men became poor and insolvent, and died so, to which the allusion is in Isa 1:1; see Gill on Mat 18:25. Josephus ^r suggests, that the insolvency of this man was owing to his borrowing money to feed the prophets hid in the cave; and it is a common notion of the Jews that this creditor was Jehoram the son of Ahab; and in later times it was a law with the Athenians ^s, that if a father had not paid what he was fined in court, the son was obliged to pay it, and in the mean while to lie in bonds, as was the case of Cimon ^t, and others.

Gill: 2Ki 4:2

And Elisha said unto her, what shall I do for thee?.... Or can I do, being poor himself, and unable to relieve her out of his substance, and not knowing where to get anything for her; and so what could she expect from him? signifying, that he pitied her case, but all that he could do was to give her his best advice, and pray for her:

tell me what thou hast in thy house? that she could part with and dispose of, in order to pay her debt; and satisfy her creditor:

and she said, thine handmaid hath not anything in the house, save a pot of oil; that is, nothing of any value; she might have some things, some sort of household goods, though perhaps she had parted with most of them in her poverty; this was the most valuable thing she had.

Gill: 2Ki 4:3

Then he said, go, borrow thee vessels abroad of all thy neighbours,.... For he perceived that she had none:

even empty vessels; which they might more readily lend her:

borrow not a few; but as many as she could get; the prophet, under a divine impulse, was directed to say this to her, foreseeing, by a spirit of prophecy, that a large quantity of oil would be given her.

Gill: 2Ki 4:4

And when thou art come in,.... Into her house:

thou shall shut the door upon thee, and upon thy sons; that they might be alone in the house while the miracle was working; that they might not be interrupted in what they were to do, by the creditor coming in upon them, or by neighbours, who would be for getting the oil from them in the vessels they had lent them: and that the miracle might appear the plainer, no oil being brought into the house by any:

and shalt pour out into all these vessels; out of the single pot of oil into all they borrowed:

and thou shalt set aside that which is full; by itself, and fill the rest of the empty ones.

Gill: 2Ki 4:5

So she went from him,.... And did as he advised her, borrowed many empty vessels of her neighbours, having faith in what the prophet had said to her:

and shut the door upon her, and upon her sons; and then went to work as she was directed, with her sons:

who brought the vessels to her; the empty ones she had borrowed: and she poured out; the oil out of her pot into them.

Gill: 2Ki 4:6

And it came to pass when the vessels were full,.... For the oil being miraculously increased as it was poured forth, there was enough to fill all the vessels; Ben Gersom and Abarbinel say, that when the pot was emptied, all the air that entered it was turned into oil:

that she said to her son, bring me yet a vessel; as she had two sons, one it is probable was employed in setting aside the full vessels, as she poured into them, and the other in bringing to her the empty vessels, and to whom she thus speaks:

and he said unto her, there is not a vessel more; not an empty one, they were all filled:

and the oil stayed; it ran no longer, it was no more multiplied; there was no necessity of continuing the miracle: this oil may be an emblem of the grace that flows from the fulness of it in Christ, to which it is compared, which will be always flowing, as long as there is a vessel of salvation, or faith in any to receive it; see Mat 25:3 1Jo 2:20.

Gill: 2Ki 4:7

Then she came and told the man of God,.... Elisha the prophet, what had been done, what a quantity of oil she had, and advised with him what was to be done with it:

and he said, go, sell thy oil, and pay thy debt; what was thus miraculously produced was no doubt very good and excellent, and would fetch a good price; and she is therefore bid to turn it into money, and pay her debts with it; she was not to keep it all for her own use, and indulge to luxury with it, but first pay her just debt, as everyone ought to do that is able:

and live thou and thy children of the rest; so that it seems there was enough to pay her debt with it, rid her of her troubles, and somewhat remaining for the support of herself and children.

Gill: 2Ki 4:8

And it fell on a day,.... Or so it was at a certain time:

that Elisha passed to Shunem; a city in the tribe of Issachar; of which see Jos 19:18,

where was a great woman; of great wealth and riches, of great benevolence and hospitality, and of great grace and piety; that feared sin, as the Targum paraphrases it; a woman of great credit and reputation on all accounts. The Jews say ^u she was the sister of Abishag the Shunammite, and the mother of Iddo the prophet:

and she constrained him to eat bread; she had observed him at all times pass that way, and guessed by his habit and deportment that he was a religious man, and therefore took an opportunity to invite him into her house, and take a dinner with her; but he being modest and shy, she was obliged to use some pressing language, and be importunate with him, that he would accept of her invitation, which he did:

and so it was, that, as oft as he passed by, he turned in thither to eat bread; being made very welcome, and encouraged by the free and kind entertainment he met with, as often as he had occasion to come that way, he called and took a meal with her; and this it seems was pretty often, for Shunem was not far from Carmel, which he frequented, and lay in the way to Samaria, Bethel, and Jericho, places he often visited, the schools of the prophets being there.

Gill: 2Ki 4:9

And she said unto her husband,.... Not being willing to do any thing without his leave and consent:

behold now, I perceive that this is an holy man of God which passeth by us continually: and calls here frequently: this she perceived by his discourse and conversation; and by his carriage and behaviour he appeared to be a prophet, and one very eminent for holiness and religion.

Gill: 2Ki 4:10

Let us make a little chamber, I pray thee, on the wall,.... Either of the city, to which their house might join, or of their garden, a little distance from the house; though the Jewish writers commonly understand it of a little edifice built up of walls of stone or bricks, and not one with reeds, or stud and mud:

let us set for him there a bed; that he may stay all night when he pleases:

and a table; not only to eat his food, but to write on, and lay his books on he reads. Of the table of a scholar of the wise men, in later times, we are told ^t, that two thirds of it were covered with a cloth, and the other third was uncovered, on which stood the plates and the herbs:

and a stool; to sit upon at table:

and a candlestick; with a candle in it, to light him in the night to read by, and the like:

and it shall be, when he cometh to us, that he shall turn in thither; where he would be free from the noise of the house, and be more retired for prayer, reading, meditation, and study, and not be disturbed with the servants of the family, and be mixed with them; all this she contrived, both for his honour, and for his quietness and peace.

Gill: 2Ki 4:11

And it fell on a day that he came thither,.... As he had been wont to do:

and he turned into the chamber; built for him, and to which he was directed:

and lay there; all night, and which no doubt was frequently repeated by him, he accepting of the kindness of his host.

Gill: 2Ki 4:12

And he said to Gehazi his servant,.... Who attended him wherever he went, and ministered to him, and lay very probably in the same chamber with him; he might be one of the sons of the prophets:

call this Shunammite; tell her I desire to speak with her:

and when he had called her, she stood before him; at the door of the chamber, in great reverence of him, and with much humility, waiting to hear what he had to say to her: this must be understood after what had further passed between Elisha and Gehazi, and between Gehazi and the woman, who returned to his master, and acquainted him with what she had said to him, upon which he was sent to call her, and she came.

Gill: 2Ki 4:13

And he said unto him,...., To Gehazi, before he went to call her:

say now unto her, behold, thou hast been careful for us with all this care; in building a chamber, and furnishing it with proper household goods, and providing food for them from time to time:

what is to be done for thee? can anything be thought of by thee that will be acceptable, and in my masters power to do for thee, or thy husband?

wouldest thou be spoken for to the king, or to the captain of the host? that her husband might be promoted to some post in the court, or in the camp; intimating, that if either of these was agreeable, Elisha would speak on his behalf, having interest in both through his services in Edom:

and she answered, I will dwell among my own people she was content and satisfied with her present state of life, and the situation she was in, and with her friends and neighbours she lived among, and did not care to remove, though it was to a higher rank of life, and to greater dignity and honour; and she had no suit to make to the king or general, nothing to complain of; and she had friends enough to speak for her, should she want any assistance.

Gill: 2Ki 4:14

And he said,.... That is, Elisha to Gehazi, when he returned to him, and told him what the Shunammite said:

what then is to be done for her? something he thought should be done in gratitude, the favours they had received, and advises with his servant what could be thought of, he being one about the house:

and Gehazi answered, verily she hath no child, and her husband is old; and so not likely to have any by him; as children were always very desirable by women, and especially in those days, the servant suggests, that no doubt to have one would be very acceptable to her.

Gill: 2Ki 4:15

And he said, call her,.... Perhaps finding an impulse on his own mind, from the Spirit of God, that this was the thing to be done for her:

and when he had called her, she stood in the door; of his chamber: See Gill on 2Ki 4:12.

Gill: 2Ki 4:16

And he said, about this season,.... In the next year:

according to the time of life; the usual time women go with child:

thou shalt embrace a son; in thine arms, that shall be born of thee, which she should have in her lap, and in her bosom:

and she said, nay, my lord, do not lie unto thine handmaid; or speak unto her what was not truth; it was so great, and so unaccountable, how it could be in her circumstances, that she could not believe it to be true, though she wished it might; or do not deceive me with vain and false words, or flatter me, jest with me, which would be unbecoming his character as a man of God, and prophet of the Lord; according to the Targum, she wished it might prove true, and she not deceived; see 2Ki 4:28.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 4:1

¹ tn Heb “a wife from among the wives of the sons of the prophets.”

² tn Or “cried out.”

³ tn Heb “your servant feared the Lord.” “Fear” refers here to obedience and allegiance, the products of healthy respect for the Lord’s authority.

NET Notes: 2Ki 4:3

¹ tn Heb “Go, ask for containers from outside, from all your neighbors, empty containers.”

² tn Heb “Do not borrow just a few.”

NET Notes: 2Ki 4:4

¹ tn Heb “all these vessels.”

NET Notes: 2Ki 4:6

¹ tn Heb “to her son.”

NET Notes: 2Ki 4:7

¹ tn Heb “man of God” (also in vv. 16, 22, 25, 27 [twice]).

NET Notes: 2Ki 4:8

¹ tn Heb “great,” perhaps “wealthy.”

² tn Or “she urged him to eat some food.”

³ tn Or “he would turn aside there to eat some food.”

NET Notes: 2Ki 4:9

¹ tn Heb “I know.”

² tn Heb “holy man of God.”

NET Notes: 2Ki 4:10

¹ tn Heb “a small upper room of a wall”; according to HALOT 832 s.v. עֲלִיָּה, this refers to “a fully walled upper room.”

² tn Heb “and let’s put there for him.”

NET Notes: 2Ki 4:11

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “turned aside.”

³ tn Or “slept there.”

NET Notes: 2Ki 4:12

¹ tn Heb “Call for this Shunammite woman.”

² tn Heb “and he called for her and she stood before him.”

NET Notes: 2Ki 4:13

¹ tn Heb “he said to him.”

² tn Heb “you have turned trembling to us with all this trembling.” The exaggerated language is probably idiomatic. The point seems to be that she has taken great pains or gone out of her way to be kind to them. Her concern was a sign of her respect for the prophetic office.

³ tn Heb “Among my people I am living.” This answer suggests that she has security within the context of her family.

NET Notes: 2Ki 4:14

¹ tn Heb “and he said.”

NET Notes: 2Ki 4:15

¹ tn Heb “Call for her.”

² tn Heb “and he called her.”

³ tn Heb “and he called for her and she stood in the door.”

NET Notes: 2Ki 4:16

¹ tn Heb “at this appointed time, at the time [when it is] reviving.” For a discussion of the second phrase see M. Cogan and H. Tadmor, II Kings (AB), 57.

Geneva Bible: 2Ki 4:1

^{( a )} Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did ^{( b )} fear the LORD: and the creditor is come to take unto him my two sons to be ^{( c )} bondmen.

^{( a )} (2Ki 2:3).

^{( b )} And therefore did not fall into debt by carelessness or excess but by the hand of the Lord.

^{( c )} Because I am poor and not able to pay.

Geneva Bible: 2Ki 4:2

And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a ^{( d )} pot of oil.

^{( d )} Thus God permits his to be brought many times to extreme necessity, before he helps them, that afterward they may praise his mercy even more.

Geneva Bible: 2Ki 4:4

And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into ^{( e )} all those vessels, and thou shalt set aside that which is full.

^{( e )} The Prophet declares by this to her, that God never fails to provide for his servants, their wives and children, it they trust in him.

Geneva Bible: 2Ki 4:6

And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, [There is] not a vessel more. And the oil ^{( f )} stayed.

^{( f )} Or ceased to increase.

Geneva Bible: 2Ki 4:7

Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the ^{( g )} rest.

^{( g )} God here not only provided for his servant, that his debts should be paid and so kept his doctrine and profession without slander, but also for his wife and children.

Geneva Bible: 2Ki 4:10

Let us make a ^{( h )} little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.

^{( h )} Which would be separate from the rest of the house, that he might more conveniently give himself to study and prayers.

Geneva Bible: 2Ki 4:13

And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; ^{( i )} what [is] to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I ^{( k )} dwell among mine own people.

^{( i )} Thus the servants of God are not unthankful for the benefits they receive.

^{( k )} I am content with what God has sent me, and can lack nothing that one can do for another.

Geneva Bible: 2Ki 4:14

And he said, What then [is] to be done for her? And Gehazi answered, Verily she hath ^{( l )} no child, and her husband is old.

^{( l )} Which was shameful and therefore he would that his master should pray to God for her that she might be fruitful.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 4:1-44

1 Elisha multiplies the widow's oil.

8 He obtains a son for the good Shunammite.

18 He restores her son when dead.

38 At Gilgal he heals the deadly pottage.

42 He satisfies an hundred men with twenty loaves.

MHCC: 2Ki 4:1-7

Elisha's miracles were acts of real charity: Christ's were so; not only great wonders, but great favours to those for whom they were wrought. God magnifies his goodness with his power. Elisha readily received a poor widow's complaint. Those that leave their families under a load of debt, know not what trouble they cause. It is the duty of all who profess to follow the Lord, while they trust to God for daily bread, not to tempt him by carelessness or extravagance, nor to contract debts; for nothing tends more to bring reproach upon the gospel, or distresses their families more when they are gone. Elisha put the widow in a way to pay her debt, and to maintain herself and her family. This was done by miracle, but so as to show what is the best method to assist those who are in distress, which is, to help them to improve by their own industry what little they have. The oil, sent by miracle, continued flowing as long as she had empty vessels to receive it. We are never straitened in God, or in the riches of his grace; all our straitness is in ourselves. It is our faith that fails, not his promise. He gives more than we ask: were there more vessels, there is enough in God to fill them; enough for all, enough for each; and the Redeemer's all-sufficiency will only be stayed from the supplying the wants of sinners and saving their souls, when no more apply to him for salvation. The widow must pay her debt with the money she received for her oil. Though her creditors were too hard with her, yet they must be paid, even before she made any provision for her children. It is one of the main laws of the Christian religion, that we pay every just debt, and give every one his own, though we leave ever so little for ourselves; and this, not of constraint, but for conscience' sake. Those who bear an honest mind, cannot with pleasure eat their daily bread, unless it be their own bread. She and her children must live upon the rest; that is, upon the money received for the oil, with which they must put themselves into a way to get an honest livelihood. We cannot now expect miracles, yet we may expect mercies, if we wait on God, and seek to him. Let widows in particular depend upon him. He that has all hearts in his hand, can, without a miracle, send as effectual a supply.

MHCC: 2Ki 4:8-17

Elisha was well thought of by the king of Israel for his late services; a good man can take as much pleasure in serving others, as in raising himself. But the Shunammite needed not any good offices of this kind. It is a happiness to dwell among our own people, that love and respect us, and to whom we are able to do good. It would be well with many, if they did but know when they are really well off. The Lord sees the secret wish which is suppressed in obedience to his will, and he will hear the prayers of his servants in behalf of their benefactors, by sending unasked-for and unexpected mercies; nor must the professions of men of God be supposed to be delusive like those of men of the world.

Matthew Henry: 2Ki 4:1-7

Elisha's miracles were for use, not for show; this recorded here was an act of real charity. Such also were the miracles of Christ, not only great wonders, but great favours to those for whom they were wrought. God magnifies his goodness with his power.

I. Elisha readily receives a poor widow's complaint. She was a prophet's widow; to whom therefore should she apply, but to him that was a father to the sons of the prophets, and concerned himself in the welfare of their families? It seems, the prophets had wives as well as the priests, though prophecy went not by entail, as the priesthood did. Marriage is honourable in all, and not inconsistent with the most sacred professions. Now, by the complaint of this poor woman (2Ki 4:1), we are given to understand, 1. That her husband, being one of the sons of the prophets, was well know to Elisha. Ministers of eminent gifts and stations should make themselves familiar with those that are every way their inferiors, and know their character and state. 2. That he had the reputation of a godly man. Elisha knew him to be one that feared the Lord, else he would have been unworthy of the honour and unfit for the work of a prophet. He was one that kept his integrity in a time of general apostasy, one of the 7000 that had not bowed the knee to Baal. 3. That he was dead, though a good man, a good minister. The prophets - do they live for ever? Those that were clothed with the Spirit of prophecy were not thereby armed against the stroke of death. 4. That he died poor, and in debt more than he was worth. He did not contract his debts by prodigality, and luxury, and riotous living, for he was one that feared the Lord, and therefore durst not allow himself in such courses: nay, religion obliges men not to live above what they have, nor to spend more than what God gives them, no, not in expenses otherwise lawful; for thereby, of necessity, they must disable themselves, at last, to give every one his own, and so prove guilty of a continued act of injustice all along. Yet it may be the lot of those that fear God to be in debt, and insolvent, through afflictive providences, losses by sea, or bad debts, or their own imprudence, for the children of light are not always wise for this world. Perhaps this prophet was impoverished by persecution: when Jezebel ruled, prophets had much ado to live, and especially if they had families. 5. That the creditors were very severe with her Two sons she had to be the support of her widowed state, and their labour is reckoned assets in her hand; that must go therefore, and they must be bondmen for seven years (Exo 21:2) to work out this debt. Those that leave their families under a load of debt disproportionable to their estates know not what trouble they entail. In this distress the poor widow goes to Elisha, in dependence upon the promise that the seed of the righteous shall not be forsaken. The generation of the upright may expect help from God's providence and countenance from his prophets.

II. He effectually relieves this poor widow's distress, and puts her in a way both to pay her debt and to maintain herself and her family. He did not say, Be warmed, be filled, but gave her real help. He did not give her some small matter for her present provision, but set her up in the world to sell oil, and put a stock into her hand to begin with. This was done by miracle, but it is an indication to us what is the best method of charity, and the greatest kindness one can do to poor people, which is, if possible, to help them into a way of improving what little they have by their own industry and ingenuity.

1. He directed her what to do, considered her case: What shall I do for thee? The sons of the prophets were poor, and it would signify little to make a collection for her among them: but the God of the holy prophets is able to supply all her need; and, if she has a little committed to her management, her need must be supplied by his blessing and increasing that little. Elisha therefore enquired what she had to make money of, and found she had nothing to sell but one pot of oil, 2Ki 4:2. If she had had any plate or furniture, he would have bidden her part with it, to enable her to be just to her creditors. We cannot reckon any thing really, nor comfortably, our own, but what is so when all our debts are paid. If she had not had this pot of oil, the divine power could have supplied her; but, having this, it will work upon this, and so teach us to make the best of what we have. The prophet, knowing her to have credit among her neighbours, bids her borrow of them empty vessels (2Ki 4:3), for, it seems, she had sold her own, towards the satisfying of her creditors. He directs her to shut the door upon herself and her sons, while she filled all those vessels out of that one. She must shut the door, to prevent interruptions from the creditors, and others while it was in the doing, that they might not seem proudly to boast of this miraculous supply, and that they might have opportunity for prayer and praise to God upon this extraordinary occasion. Observe, (1.) The oil was to be multiplied in the pouring, as the other widow's meal in the spending. The way to increase what we have is to use it; to him that so hath shall be given. It is not hoarding the talents, but trading with them, that doubles them. (2.) It must be poured out by herself, not by Elisha nor by any of the sons of the prophets, to intimate that it is in connexion with our own careful and diligent endeavours that we may expect the blessing of God to enrich us both for this world and the other. What we have will increase best in our own hand.

2. She did it accordingly. She did not tell the prophet he designed to make a fool of her; but firmly believing the divine power and goodness, and in pure obedience to the prophet, she borrowed vessels large and many of her neighbours, and poured out her oil into them. One of her sons was employed to bring her empty vessels, and the other carefully to set aside those that were full, while they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the spring that supplied it, but believed it to be in him in whom all our springs are. Job's metaphor was now verified in the letter (Job 29:6), The rock poured me out rivers of oil. Perhaps this was in the tribe of Asher, part of whose blessing it was that he should dip his foot in oil, Deu 33:24.

3. The oil continued flowing as long as she had any empty vessels to receive it; when every vessel was full the oil stayed (2Ki 4:6), for it was not fit that this precious liquor should run over, and be as water spilt on the ground, which cannot be gathered up again. Note, We are never straitened in God, in his power and bounty, and the riches of his grace; all our straitness is in ourselves. It is our faith that fails, not his promise. He gives above what we ask: were there more vessels, there is enough in God to fill them - enough for all, enough for each. Was not this pot of oil exhausted as long as there were any vessels to be filled from it? And shall we fear lest the golden oil which flows from the very root and fatness of the good olive should fail, as long as there are any lamps to be supplied from it? Zec 4:12.

4. The prophet directed her what to do with the oil she had, 2Ki 4:7. She must not keep it for her own use, to make her face to shine. Those whom Providence has made poor must be content with poor accommodations for themselves (this is knowing how to want ), and must not think, when they get a little of that which is better than ordinary, to feed their own luxury: no, (1.) She must sell the oil to those that were rich, and could afford to bestow it on themselves. We may suppose, being produced by miracle, it was the best of its kind, like the wine (Joh 2:10), so that she might have both a good price and a good market for it. Probably the merchants bought it to export, for oil was one of the commodities that Israel traded in, Eze 27:17. (2.) She must pay her debt with the money she received for her oil. Though her creditors were too rigorous with her, yet they must not therefore lose their debt. Her first care, now that she has wherewithal to do so, must be to discharge that, even before she makes any provision for her children. It is one of the fundamental laws of our religion that we render to all their due, pay every just debt, give every one his own, though we leave ever so little for ourselves; and this, not of constraint but willingly and without grudging; not only for wrath, to avoid being sued, but also for conscience' sake. Those that possess an honest mind cannot with pleasure eat their daily bread, unless it be their own bread. (3.) The rest must not be laid up, but she and her children must live upon it, not upon the oil, but upon the money received from it, with which they must put themselves into a capacity of getting an honest livelihood. No doubt she did as the man of God directed; and hence, [1.] Let those that are poor and in distress be encouraged to trust God for supply in the way of duty. Verily thou shalt be fed, though not feasted. It is true we cannot now expect miracles, yet we may expect mercies, if we wait on God and seek to him. Let widows particularly, and prophets' widows in a special manner, depend upon him to preserve them and their fatherless children alive, for to them he will be a husband, a father. [2.] Let those whom God has blessed with plenty use it for the glory of God and under the direction of his word: let them do justly with it, as this widow did, and serve God cheerfully in the use of it, and as Elisha, be ready to do good to those that need them, be eyes to the blind, and feet to the lame.

Matthew Henry: 2Ki 4:8-17

The giving of a son to such as were old, and had been long childless, was an ancient instance of the divine power and favour, in the case of Abraham, and Isaac, and Manoah, and Elkanah; we find it here among the wonders wrought by Elisha. This was wrought in recompence for the kind entertainment which a good woman gave him, as the promise of a son was given to Abraham when he entertained angels. Observe here,

I. The kindness of the Shunammite woman to Elisha. Things are bad enough in Israel, yet not so bad but that God's prophet finds friends, wherever he goes. Shunem was a city in the tribe of Issachar, that lay in the road between Samaria and Carmel, a road that Elisha often travelled, as we find 2Ki 2:25. There lived a great woman, who kept a good house, and was very hospitable, her husband having a good estate, and his heart safely trusting in her, and in her discreet management, Pro 31:11. So famous a man as Elisha could not pass and repass unobserved. Probably he had been accustomed to take some private obscure lodgings in the town; but this pious matron, having notice once of his being there, pressed him with great importunity, and, with much difficulty, constrained him to dine with her, 2Ki 4:8. He was modest and loth to be troublesome, humble and affected not to associate with those of the first rank; so that it was not without some difficulty that he was first drawn into an acquaintance there; but afterwards, whenever he went that way in his circuit, he constantly called there. So well pleased was she with her guest, and so desirous of his company, that she would not only bid him welcome to her table, but provide a lodging-room for him in her house, that he might make the longer stay, not doubting but her house would be blessed for his sake, and all under her roof edified by his pious instructions and example - a good design, yet she would not do it without acquainting her husband, would neither lay out his money nor invite strangers to his house without his consent asked and obtained, 2Ki 4:9, 2Ki 4:10. She suggests to him, 1. That the stranger she would invite was a holy man of God, who therefore would do good to their family, and God would recompense the kindness done to him; perhaps she had heard how well paid the widow of Sarepta was for entertaining Elijah. 2. That the kindness she intended him would be no great charge to them; she would build him only a little chamber. Perhaps she had no spare room in the house, or none private and retired enough for him, who spent much of his time in contemplation, and cared not for being disturbed with the noise of the family. The furniture shall be very plain; no costly hangings, no stands, no couches, no looking-glasses, but a bed, and a table, a stool, and a candlestick, all that was needful for his convenience, not only for his repose, but for his study, his reading and writing. Elisha seemed highly pleased with these accommodations, for he turned in and lay there (2Ki 4:11), and, as it should seem, his man in the same chamber, for he was far from taking state.

II. Elisha's gratitude for this kindness. Being exceedingly pleased with the quietness of his apartment, and the friendliness of his entertainment, he began to consider with himself what recompence he should make her. Those that receive courtesies should study to return them; it ill becomes men of God to be ungrateful, or to sponge upon those that are generous. 1. He offered to use his interest for her in the king's court (2Ki 4:13): Thou hast been careful for us with all this care (thus did he magnify the kindness he received, as those that are humble are accustomed to do, though in the purse of one so rich, and in the breast of one so free, it was as nothing); now what shall be done for thee? As the liberal devise liberal things, so the grateful devise grateful things. " Wouldst thou be spoken for to the king, or the captain of the host, for an office for thy husband, civil or military? Hast thou any complaint to make, any petition to present, any suit at law depending, that needs the countenance of the high powers? Wherein can I serve thee?"It seems Elisha had got such an interest by his late services that, though he chose not to prefer himself by it, yet he was capable of preferring his friends. A good man can take as much pleasure in serving others as in raising himself. But she needs not any good offices of this kind to be done for her: I dwell (says she) among my own people, that is, "We are well off as we are, and do not aim at preferment."It is a happiness to dwell among our own people, that love and respect us, and to whom we are in a capacity of doing good; and a greater happiness to be content to do so, to be easy, and to know when we are well off. Why should those that live comfortably among their own people covet to live delicately in kings' palaces? It would be well with many if they did but know when they were well off. Some years after this we find this Shunammite had occasion to be spoken for to the king, though now she needed it not, 2Ki 8:3, 2Ki 8:4. Those that dwell among their own people must not think their mountain stands so strong as that it cannot be moved; they may be driven, as this good woman was, to sojourn among strangers. Our continuing city is above. 2. He did use his interest for her in the court of heaven, which was far better. Elisha consulted with his servant what kindness he should do for her, to such a freedom did this great prophet admit even his servant. Gehazi reminded him that she was childless, had a great estate, but no son to leave it to, and was past hopes of having any, her husband being old. If Elisha could obtain this favour from God for her, it would be the removal of that which at present was her only grievance. Those are the most welcome kindnesses which are most suited to our necessities. He sent for her immediately. She very humbly and respectfully stood in the door (2Ki 4:15), according to her accustomed modesty, and then he assured her that within a year she should bring forth a son, 2Ki 4:16. She had received this prophet in the name of a prophet, and now she had not a courtier's reward, in being spoken for to the king, but a prophet's reward, a signal mercy given by prophets and in answer to prayer: the promise was a surprise to her, and she begged that she might not be flattered by it: " Nay, my lord, thou are a man of God, and therefore I hope speakest seriously, and doth not jest with me, nor lie unto thy handmaid."The event, within the time limited, confirmed the truth of the promise: She bore a son at the season that Elisha spoke of, 2Ki 4:17. God built up her house, in reward to her kindness in building the prophet a chamber. We may well imagine what joy this brought to the family. Sing, O barren! thou that didst not bear.

Keil-Delitzsch: 2Ki 4:1-7

From 2 Kings 4 through 2 Kings 8:6 there follows a series of miracles on the part of Elisha, which both proved this prophet to be the continuer of the work which Elijah had begun, of converting Israel from the service of Baal to the service of the living God, and also manifested the beneficent fruits of the zeal of Elijah for the honour of the Lord of Sabaoth in the midst of the idolatrous generation of his time, partly in the view which we obtain from several of these accounts of the continuance and prosperity of the schools of the prophets, and partly in the attitude of Elisha towards the godly in the land as well as towards Joram the king, the son of the idolatrous Ahab, and in the extension of his fame beyond the limits of Israel. (See the remarks on the labours of both prophets at pp. 161ff., and those on the schools of the prophets at 1Sa 19:24.), - All the miracles described in this section belong to the reign of Joram king of Israel. They are not all related, however, in chronological order, but the chronology is frequently disregarded for the purpose of groping together events which are homogeneous in their nature. This is evident, not only from the fact that ( a ) several of these accounts are attached quite loosely to one another without any particle to indicate sequence (vid., 2Ki 4:1, 2Ki 4:38, 2Ki 4:42; 2Ki 5:1; 2Ki 6:8, and 2Ki 8:1), and ( b ) we have first of all those miracles which were performed for the good of the scholars of the prophets and of particular private persons (2 Kings 4-6:7), and then such works of the prophet as bore more upon the political circumstances of the nation, and of the king as the leader of the nation (2 Kings 6:8-7:20), but also from the circumstance that in the case of some of these facts you cannot fail to perceive that their position is regulated by their substantial relation to what precedes or what follows, without any regard to the time at which they occurred. Thus, for example, the occurrence described in 2Ki 8:1-6, which should undoubtedly stand before 2 Kings 5 so far as the chronology is concerned, is placed at the end of the miracles which Elisha wrought for king Joram, simply because it exhibits in the clearest manner the salutary fruit of what he had done. And so, again, the account of Naaman the leper is placed in 2 Kings 5, although its proper position would be after 2Ki 6:7, because it closes the series of miracles performed for and upon private persons, and the miracle was wrought upon a foreigner, so that the fame of the prophet had already penetrated into a foreign country; whereas in order of time it should either stand between 2Ki 6:23 and 2Ki 6:24 of the sixth chapter (because the incursions of the flying parties of Syrians, to which 2 Kings 6:8-23 refers, had already taken place), or not till after the close of 2 Kings 7. On the other hand, the partial separation of the miracles performed for the schools of the prophets (2Ki 4:1-7, 2Ki 4:38-44, and 2Ki 6:1-7) can only be explained on chronological grounds; and this is favoured by the circumstance that the events inserted between are attached by a Vav consec ., which does indicate the order of sequence (2Ki 5:8. and 2Ki 6:1.). Regarded as a whole, however, the section 2 Kings 4:1-8:6, which was no doubt taken from a prophetical monograph and inserted into the annals of the kings, is in its true chronological place, since the account in 2 Kings 3 belongs to the earlier period of the history, and the events narrated from 2Ki 8:7 onwards to the later period.

2Ki 4:1-7

The Widow's Cruse of Oil. - A poor widow of the scholars of the prophets complained to Elisha of her distress, namely, that a creditor was about to take her two sons as servants (slaves). The Mosaic law gave a creditor the right to claim the person and children of a debtor who was unable to pay, and they were obliged to serve him as slaves till the year of jubilee, when they were once more set free (Lev 25:39-40). When the prophet learned, on inquiry that she had nothing in her house but a small flask of oil ( אסוּך , from סוּך , means an anointing flask, a small vessel for the oil necessary for anointing the body), he told her to beg of all her neighbours empty vessels, not a few ( אל־תּמעיטי , make not few, sc. to beg), and then to shut herself in with her sons, and to pour from her flask of oil into all these vessels till they were full, and then to sell this oil and pay her debt with the money, and use the rest for the maintenance of herself and her children. She was to close the house-door, that she might not be disturbed in her occupation by other people, and also generally to avoid all needless observation while the miracle was being performed. תּסּיאי המּלא , let that which is filled be put on one side, namely by the sons, who handed her the vessels, according to 2Ki 4:5 and 2Ki 4:6, so that she was able to pour without intermission. The form מיצקת is a participle Piel , and is quite appropriate as an emphatic form; the Keri השּׁקת ( Hiphil ) is an unnecessary alteration, especially as the Hiphil of יצק is הצּיּק . השׁמן ויּעמד , then the oil stood, i.e., it ceased to flow. The asyndeton בניך ואתּ is very harsh, and the Vav copul . has probably dropped out. With the alteration proposed by L. de Dieu, viz., of ואתּ into ואת , "live with thy sons,"the verb תּחיי would necessarily stand first (Thenius).

Keil-Delitzsch: 2Ki 4:8-37

The Shunammite and her Son. - 2Ki 4:8. When Elisha was going one day (lit., the day, i.e., at that time, then) to Shunem ( Solam , at the south-western foot of the Lesser Hermon; see at 1Ki 1:3), a wealthy woman ( גּדולה as in 1Sa 25:2, etc.) constrained him to eat at her house; whereupon, as often as he passed by that place in his subsequent journeys from Carmel to Jezreel and back, he was accustomed to call upon her ( סוּר as in Gen 19:2).

2Ki 4:9-10

The woman then asked her husband to build a small upper chamber for this holy man of God, and to furnish it with the necessary articles of furniture (viz., bed, table, seat, and lamp), that he might always turn in at their house. עליּת־קיר is either a walled upper chamber, i.e., one built with brick and not with wooden walls (Cler., Then.), or an upper chamber built upon the wall of the house (Ges.).

2Ki 4:11-13

After some time, when Elisha had spent the night in the chamber provided for him, he wanted to make some acknowledgment to his hostess for the love which she had shown him, and told his servant Gehazi to call her, and say to her: "Thou hast taken all this care for us, what shall I do to thee? Hast thou (anything) to say to the king or the chief captain?"i.e., hast thou any wish that I could convey to them, and intercede for thee? There is something striking here in the fact that Elisha did not address the woman himself, as she was standing before him, but told her servant to announce to her his willingness to make some return for what she had done. This was, probably, simply from a regard to the great awe which she had of the "holy man of God"(2Ki 4:9), and to inspire her with courage to give expression to the wishes of her heart.

(Note: The conjecture that Elisha would not speak to her directly for the sake of maintaining his dignity, or that the historian looked upon such conversation with women as unbecoming in a teacher of the law (Thenius), is already proved to be untenable by 2Ki 4:15, 2Ki 4:16, where Elisha does speak to her directly.)

She answered: "I dwell among my people,"i.e., not, I merely belong to the people (Thenius), but, I live quietly and peaceably among my countrymen, so that I have no need for any intercession with the king and great men of the kingdom. Ἀπραγμοσύνῃ χαίρω καὶ εἰρηνικῶς διάγω καὶ πρός τινα ἀμφισβήτησιν ούκ ἀνέχομαι (Theodoret).

2Ki 4:14-16

When Elisha conversed with Gehazi still further on the matter, the latter said: "But she has no son, and her husband is old."Elisha then had her called again, and told her when she had entered the door: "At this time a year hence ( חיּה כּעת , lit., at the time when it revives again; see at Gen 18:10) thou wilt embrace a son."The same favour was to be granted to the Shunammite as that which Sarah had received in her old age, that she might learn that the God of Abraham still ruled in and for Israel. She replied: "No, my lord, thou man of God," אל־תּכזּב , I do not excite in thy servant any deceptive hopes.

2Ki 4:17

But however incredible this promise might appear to her, as it had formerly done to Sarah (Gen 18:12-13), it was fulfilled at the appointed time (cf. Gen 21:2).

2Ki 4:18-20

But even the faith of the pious woman was soon to be put to the test, and to be confirmed by a still more glorious revelation of the omnipotence of the Lord, who works through the medium of His prophets. When the child presented to her by God had grown up into a lad, he complained one day to the reapers of the field of a violent headache, saying to his father, "My head, my head!"He was then taken home to his mother, and died at noon upon her knees, no doubt from inflammation of the brain produced by a sunstroke.

2Ki 4:21-23

The mother took the dead child at once up to the chamber built for Elisha, laid it upon the bed of the man of God, and shut the door behind her; she then asked her husband, without telling him of the death of the boy, to send a young man with a she-ass, that she might ride as quickly as possible to the man of God; and when her husband asked her, "Wherefore wilt thou go to him to-day, since it is neither new moon nor Sabbath?"

(Note: From these words, Theod., Kimchi, C. a Lap., Vatabl., and others have drawn the correct conclusion, that the pious in Israel were accustomed to meet together at the prophets'houses for worship and edification, on those days which were appointed in the law (Lev 23:3; Num 28:11.) for the worship of God; and from this Hertz and Hengstenberg have still further inferred, that in the kingdom of the ten tribes not only were the Sabbath and new moons kept, as is evident from Amo 8:5 also, but the prophets supplied the pious in that kingdom with a substitute for the missing Levitical priesthood.)

she replied, shalom ; i.e., either "it is all well,"or "never mind."For this word, which is used in reply to a question after one's health (see 2Ki 4:26), is apparently also used, as Clericus has correctly observed, when the object is to avoid giving a definite answer to any one, and yet at the same time to satisfy him.

2Ki 4:24-25

She then rode without stopping, upon the animal driven by the young man, to Elisha at mount Carmel. לרכּב אל־תּעצר־לי , literally, do not hinder me from riding.

2Ki 4:25-27

When the prophet saw her מנּגד (from the opposite), that is to say, saw her coming in the distance, and recognised her as the Shunammite, he sent Gehazi to meet her, to ask her about her own health and that of her husband and child. She answered, shalom , i.e., well, that she might not be detained by any further discussion, and came to the prophet and embraced his feet, to pray for the help of the "holy man of God."Gehazi wanted to thrust her away, "because it seemed to him an immodest importunity to wish to urge the prophet in such a way as this, and as it were to compel him"(Seb. Schm.); but the prophet said, "Let her alone, for her soul is troubled, and Jehovah has hidden it from me and has not told me."

(Note: All that we can infer from these last words with regard to the nature of prophecy, is that the donum propheticum did not involve a supernatural revelation of every event.)

2Ki 4:28

The pious woman then uttered this complaint to the prophet: "Did I ask a son of the Lord? Did I not say, Do not deceive me?"What had happened to her she did not say, - a fact which may easily be explained on psychological grounds from her deep sorrow, - but Elisha could not fail to discover it from what she said.

2Ki 4:29

He therefore directed his servant Gehazi: "Gird thy loins and take thy staff in thy hand and go: if thou meet any one, thou wilt not salute him; and if any one salute thee, thou wilt not answer him; and lay my staff upon the face of the boy."The object of this command neither to salute nor to return salutations by the way, was not merely to ensure the greatest haste (Thenius and many others), inasmuch as the people of the East lose a great deal of time in prolonged salutations (Niebuhr, Beschr. v. Arab . p. 48),

(Note: Or, as C. a Lap. supposes: "that Gehazi might avoid all distraction of either eyes or ears, and prepare himself entirely by prayers for the accomplishment of so great a miracle."Theodoret explains it in a similar manner: "He knew that he was vainglorious and fond of praise, and that he would be sure to tell the reason of his journey to those who should meet him by the way. And vainglory is a hindrance to thaumaturgy.")

but the prophet wished thereby to preclude at the very outset the possibility of attributing the failure of Gehazi's attempt to awaken the child to any external or accidental circumstance of this kind. For since it is inconceivable that the prophet should have adopted a wrong method, that is to say, should have sent Gehazi with the hope that he would restore the dead boy to life, his only intention in sending the servant must have been to give to the Shunammite and her family, and possibly also to Gehazi himself, a practical proof that the power to work miracles was not connected in any magical way with his person or his staff, but that miracles as works of divine omnipotence could only be wrought through faith and prayer; not indeed with the secondary intention of showing that he alone could work miracles, and so of increasing his own importance (Köster), but to purify the faith of the godly from erroneous ideas, and elevate them from superstitious reliance upon his own human person to true reliance upon the Lord God.

2Ki 4:30

The mother of the boy does not appear, indeed, to have anticipated any result from the measures adopted by Elisha; for she swears most solemnly that she will not leave him. But the question arises, whether this urging of the prophet to come himself and help arose from doubt as to the result of Gehazi's mission, or whether it was not rather an involuntary utterance of her excessive grief, and of the warmest wish of her maternal heart to see her beloved child recalled to life. We may probably infer the latter from the fulfilment of her request by Elisha.

2Ki 4:31

Gehazi did as he was commanded, but the dead child did not come to life again; the prophet's staff worked no miracle. "There was no sound and no attention,"i.e., the dead one gave no sign of life. This is the meaning of קשׁב ואין קול אין both here and 1Ki 18:29, where it is used of dead idols. The attempt of Gehazi to awaken the child was unsuccessful, not propter fidem ipsi a muliere non adhibitam (Seb. Schm.), nor because of the vainglory of Gehazi himself, but simply to promote in the godly of Israel true faith in the Lord.

2Ki 4:32-35

Elisha then entered the house, where the boy was lying dead upon his bed, and shut the door behind them both (i.e., himself and the dead child), and prayed to the Lord. He then lay down upon the boy, so that his mouth, his eyes, and his hands lay upon the mouth, eyes, and hands of the child, bowing down over him ( גּהר ; see at 1Ki 18:42); and the flesh (the body) of the child became warm. He then turned round, i.e., turned away from the boy, went once up and down in the room, and bowed himself over him again; whereupon the boy sneezed seven times, and then opened his eyes. This raising of the dead boy to life does indeed resemble the raising of the dead by Elijah (1Ki 17:20.); but it differs so obviously in the manner in which it was effected, that we may see at once from this that Elisha did not possess the double measure of the spirit of Elijah. It is true that Elijah stretched himself three times upon the dead child, but at his prayer the dead returned immediately to life, whereas in the case of Elisha the restoration to life was a gradual thing.

(Note: The raising of the dead by Elijah and Elisha, especially by the latter, has been explained by many persons as being merely a revivification by magnetic manipulations or by the force of animal magnetism (even Passavant and Ennemoser adopt this view). But no dead person was ever raised to life by animal magnetism; and the assumption that the two boys were only apparently dead is at variance with the distinct words of the text, in addition to which, both Elisha and Elijah accomplished the miracle through their prayer, as is stated as clearly as possible both here (2Ki 4:33) and also at 1Ki 17:21-22.)

And they both differ essentially from the raising of the dead by Christ, who recalled the dead to life by one word of His omnipotence (Mar 5:39-42; Luk 7:13-15; Joh 11:43-44), a sign that He was the only-begotten Son of God, to whom the Father gave to have life in Himself, even as the Father has life in Himself (Joh 5:25.), in whose name the Apostle Peter also was able through prayer to recall the dead Tabitha to life, whereas Elisha and Elijah had only to prophesy by word and deed of the future revelation of the glory of God.

2Ki 4:36-37

After the restoration of the boy to life, Elisha had his mother called and gave her back her son, for which she fell at his feet with thanksgiving.

Constable: 2Ki 2:1--8:16

4. Jehoram's evil reign in Israel 2:1-8:15

Jehoram reigned 12 years in Israel (852-841 B.C.). His reign overlapped with Jehoshaphat and Jehoshaphat's son Jehoram's coregency (853-848 B.C.) as well as Jehoram of Judah's sole reign (848-841 B.C.). During these 12 years Elisha, whose name means "my God is salvation," was very active in Israel. In keeping with his theological purpose the writer of Kings again emphasized incidents of spiritual significance that took place at this time (cf. 1 Kings 17-19, the Elijah narrative).⁹

Constable: 2Ki 4:1-7

God's care of the faithful in need 4:1-7

It was common in the ancient Near East for creditors to enslave the children of debtors who could not pay. The Mosaic Law also permitted this practice (Exod. 21:2-4, Lev. 25:39). However servitude in Israel was to end on the Year of Jubilee. God provided miraculously for the dire needs of this family that had put God first in contrast to the majority who did not do so in Israel (cf. Matt. 6:33). God's miraculous multiplication of oil symbolized the adequacy of God's Spirit to provide all the widow needed. This seems clear from the significance of oil elsewhere in Scripture. It is a symbol of the Holy Spirit (cf. Lev. 8; 1 Sam. 10:1; 16:13; Luke 11:13; et al.).²⁴

Constable: 2Ki 4:8-37

God's blessing of those who honor Him 4:8-37

In contrast to the incident above, this one shows God's blessing on a wealthy woman. She was not the marriage partner of a prophet but a simple faithful believer in Yahweh (cf. vv. 8-10, 16, 21-22, 24-25, 27, 30, 37). She was living among unbelievers in Israel (cf. Rahab, Ruth, et al.). Her husband appears to have been only a formal participant in Yahweh worship rather than thoroughly dedicated to Him (vv. 19, 23). His words may imply that he expected Elisha to be available only on holy days, but he showed genuine concern for his son's health.²⁵

The story illustrates the great blessing (fertility) God will bring on those who award Him the place He deserves (cf. Hannah). He went as far as giving this infertile woman (v. 14) a son and then restoring him to life when he died. Her respect for Yahweh is clear from her respect for His prophet (vv. 9-10, 13, 30, 37).

Shunem stood in the Jezreel Valley. Gehazi (v. 12) had become Elisha's servant as Elisha had been Elijah's. As such he was the potential successor to his ministry. "I live among my own people" (v. 13) translates an idiom that meant, "I am content." At first the woman found it hard to believe that God would reward her with a child (v. 16; cf. Sarah).

Evidently the woman concluded that it was better if her husband did not know about their son's death for some reason that the writer did not state (vv. 22-23). Though she had respect for Gehazi (v. 26) she had much more confidence in Elisha's ability to help her.

"Disciples can be an obstacle to the needy reaching the master (Mt. 19:13-14)."²⁶

Grasping his feet (v. 27) showed her desperate dependence on his power, her humility, and her veneration for Elisha (cf. Matt. 28:9). Perhaps Elisha told Gehazi to go and heal the lad to test the woman's faith (v. 29). The staff was a symbol of his power. However, she said in the strongest terms that her confidence was in Yahweh and in Elisha (v. 30). The phrase "As the Lord lives" occurs seven times in 1 Kings and seven times in 2 Kings. It is always the testimony of true faith in Yahweh. Elisha probably intended that Gehazi's failure would teach him this lesson: God works in response to fervent, persistent prayer, not in response to some fetish or some formal act (v. 31; cf. Matt. 7:14-21).

Only God's power made active by petition could restore the boy's life (v. 33). Elisha's physical contact with him connected the power of God through the prophet and the miracle unmistakably (v. 34; cf. 1 Kings 17:21-23). Seven sneezes, not more or less, would have signified an act of God to ancient Near Easterners (cf. Gen. 1; 2 Kings 5:14).

"In our pericope Elisha acts as a sort of intermediary for childbirth, analogous to Baal's role in the Ugaritic tablets. YHWH, not Baal, not Elisha for that matter, grants the Shunammite a child. The child dies, bringing to mind the story of Elijah in 1 Kings 17. Prayer raises the child to life, illustrating not only that YHWH gives children, but that he can take them to himself or restore them to life."²⁷

If God could create new life and then revive it as He did here, He could also give Israel life (at the Exodus) and revive it (in Elisha's day). This story, as many others in Kings, is another powerful polemic against Baal and for Yahweh.

"This scene also shows that prophets not only are preachers of sin and repentance; they also are agents of God's healing mercy and kind compassion."²⁸

Guzik: 2Ki 4:1-44

2 Kings 4 - God Works Miracles Through Elisha

A. Miracles connected with a widow and a barren woman.

1. (1-7) Provision for a widow.

A certain woman of the wives of the sons of the prophets cried out to Elisha, saying, "Your servant my husband is dead, and you know that your servant feared the LORD. And the creditor is coming to take my two sons to be his slaves." So Elisha said to her, "What shall I do for you? Tell me, what do you have in the house?" And she said, "Your maidservant has nothing in the house but a jar of oil." Then he said, "Go, borrow vessels from everywhere, from all your neighbors; empty vessels; do not gather just a few. And when you have come in, you shall shut the door behind you and your sons; then pour it into all those vessels, and set aside the full ones." So she went from him and shut the door behind her and her sons, who brought the vessels to her; and she poured it out. Now it came to pass, when the vessels were full, that she said to her son, "Bring me another vessel." And he said to her, "There is not another vessel." So the oil ceased. Then she came and told the man of God. And he said, "Go, sell the oil and pay your debt; and you and your sons live on the rest."

a. The creditor is coming to take my two sons to be his slaves: This woman, the widowed wife of one of the sons of the prophets, had debts and no means to pay them. The legal system in Israel would not allow here to declare bankruptcy; she had to give her sons as indentured servants to her creditor as payment for the debts.

i. "However inhumane this might seem, the creditor was within his rights; for Mosaic Law allowed him to enslave the debtor and his children as far as the Year of Jubilee in order to work off a debt." (Patterson and Austel)

b. Your maidservant has nothing in the house but a jar of oil: There is some evidence that this jar of oil was not a larger supply held for cooking, but a smaller vessel that held only oil for anointing.

i. "A unique word here, possibly for a small anointing flask." (Wiseman)

c. Go, borrow vessels from everywhere, from all your neighbors: Elisha made this woman commit herself in faith to God's provision. To borrow vessels in this manner invited awkward questions, but she did as the word of God through His prophet commanded her.

i. "She did what she was commanded to do: she did it in faith; and the result answered the end. God takes care to deliver his servants in ways that exercise their faith. He would not have them be little in faith, for faith is the wealth of the heavenly life." (Spurgeon)

ii. "You have God in the measure in which you desire Him. Only remember that the desire that brings God must be more than a feeble, fleeting wish. Wishing is one thing; willing is quite another. Lazily wishing and strenuously desiring are two entirely different postures of mind; the former gets nothing and the latter gets everything, gets God, and with God all that God can bring." (Maclaren)

d. Pour it into all those vessels, and set aside the full ones: Elisha told the woman to take what she had - one jar of oil (all that she had) - and to pour that out in faith into the borrowed vessels. As she did this the oil miraculously kept pouring from the original vessel until all the borrowed vessels were filled. At the end of it, she had a lot of oil.

i. We notice that Elisha made her do this. Perhaps Elisha was tempted to gather the vessels and pour the oil himself, but he knew that she had to trust God herself.

ii. The original vessel of oil - the one the woman had in her house - was a smaller vessel that held only oil for anointing. This means that the distribution of the oil into the other vessels required constant pouring and allowing the oil to supernaturally fill the small vessel again.

iii. The vessels also had to be empty before they could be filled with oil. It did no good to bring the widow full vessels. "A full Christ is for empty sinners, and for empty sinners only, and as long as there is a really empty soul in a congregation so long will a blessing go forth with the word, and no longer. It is not our emptiness, but our fullness which can hinder the outgoings of free grace." (Spurgeon)

e. So the oil ceased: The miracle was given according to the measure of her previous faith in borrowing vessels. She did borrowed enough so the excess oil was sold and provided money to pay the debt to the creditor and to provide to the future. Had she borrowed more, more would have been provided; had she gathered less, less would have been provided.

i. "If she borrowed few vessels, she would have but little oil; if she borrowed many vessels they should all be filled, and she should have much oil. She was herself to measure out what she should have; and I believe that you and I, in the matter of spiritual blessings from God, have more to do with the measurement of our mercies than we think. We make our blessings little, because our prayers are little." (Spurgeon)

ii. The oil did not pour out on the ground or simply flow about. It was intended for a prepared vessel. Each vessel had to be prepared by being gathered, by being assembled, by being emptied, by being put in the right position and by staying in the right position. When there was no more prepared vessel, the oil stopped.

iii. The principle of this miracle was the same as the principle of the ditches dug in the previous chapter. The amount of man's work with the miracle determined the amount of blessing and provision actually received. God's powerful provision invites our hard work and never excuses laziness.

iv. "Men must likewise see to it, that their ministers' widows and children have a comfortable subsistence." (Trapp)

2. (8-17) A son for a barren woman.

Now it happened one day that Elisha went to Shunem, where there was a notable woman, and she persuaded him to eat some food. So it was, as often as he passed by, he would turn in there to eat some food. And she said to her husband, "Look now, I know that this is a holy man of God, who passes by us regularly. Please, let us make a small upper room on the wall; and let us put a bed for him there, and a table and a chair and a lampstand; so it will be, whenever he comes to us, he can turn in there." And it happened one day that he came there, and he turned in to the upper room and lay down there. Then he said to Gehazi his servant, "Call this Shunammite woman." When he had called her, she stood before him. And he said to him, "Say now to her, 'Look, you have been concerned for us with all this care. What can I do for you? Do you want me to speak on your behalf to the king or to the commander of the army?' " She answered, "I dwell among my own people." So he said, "What then is to be done for her?" And Gehazi answered, "Actually, she has no son, and her husband is old." So he said, "Call her." When he had called her, she stood in the doorway. Then he said, "About this time next year you shall embrace a son." And she said, "No, my lord. Man of God, do not lie to your maidservant!" But the woman conceived, and bore a son when the appointed time had come, of which Elisha had told her.

a. A notable woman, and she persuaded him to eat some food: This remarkable relationship between Elisha and the Shunammite woman began when the woman sought to do something for the prophet. Elisha didn't seek anything from this woman; she eventually persuaded him to eat some food as the guest of her hospitality.

b. Let us make a small upper room on the wall: The Shunammite woman then sought to do more for the prophet. With the approval of her husband, they made a room for Elisha to stay in on his frequent travels through the area.

c. About this time next year you shall embrace a son: To this barren woman this promise seemed too good to be true. The stigma associated with barrenness was harsh in the ancient world, and this promised son would answer the longing of her heart and removed the stigma of barrenness.

d. The woman conceived, and bore a son when the appointed time had come, of which Elisha had told her: The woman who so generously provided material things for the prophet of God was now blessed by the God of the prophet, blessed beyond material things.

3. (18-37) The Shunammite woman's son is raised from the dead.

And the child grew. Now it happened one day that he went out to his father, to the reapers. And he said to his father, "My head, my head!" So he said to a servant, "Carry him to his mother." When he had taken him and brought him to his mother, he sat on her knees till noon, and then died. And she went up and laid him on the bed of the man of God, shut the door upon him, and went out. Then she called to her husband, and said, "Please send me one of the young men and one of the donkeys, that I may run to the man of God and come back." So he said, "Why are you going to him today? It is neither the New Moon nor the Sabbath." And she said, "It is well." Then she saddled a donkey, and said to her servant, "Drive, and go forward; do not slacken the pace for me unless I tell you." And so she departed, and went to the man of God at Mount Carmel. So it was, when the man of God saw her afar off, that he said to his servant Gehazi, "Look, the Shunammite woman! Please run now to meet her, and say to her, 'Is it well with you? Is it well with your husband? Is it well with the child?'" And she answered, "It is well." Now when she came to the man of God at the hill, she caught him by the feet, but Gehazi came near to push her away. But the man of God said, "Let her alone; for her soul is in deep distress, and the LORD has hidden it from me, and has not told me." So she said, "Did I ask a son of my lord? Did I not say, 'Do not deceive me'?" Then he said to Gehazi, "Get yourself ready, and take my staff in your hand, and be on your way. If you meet anyone, do not greet him; and if anyone greets you, do not answer him; but lay my staff on the face of the child." And the mother of the child said, "As the LORD lives, and as your soul lives, I will not leave you." So he arose and followed her. Now Gehazi went on ahead of them, and laid the staff on the face of the child; but there was neither voice nor hearing. Therefore he went back to meet him, and told him, saying, "The child has not awakened." When Elisha came into the house, there was the child, lying dead on his bed. He went in therefore, shut the door behind the two of them, and prayed to the LORD. And he went up and lay on the child, and put his mouth on his mouth, his eyes on his eyes, and his hands on his hands; and he stretched himself out on the child, and the flesh of the child became warm. He returned and walked back and forth in the house, and again went up and stretched himself out on him; then the child sneezed seven times, and the child opened his eyes. And he called Gehazi and said, "Call this Shunammite woman." So he called her. And when she came in to him, he said, "Pick up your son." So she went in, fell at his feet, and bowed to the ground; then she picked up her son and went out.

a. He sat on her knees till noon, and then died: This was the son granted by miraculous promise, in reward to the faithful service of the Shunammite woman. The boy tragically died on the lap of his mother after a brief by severe affliction.

i. "His head was grievously pained; which possibly came from the heat of the harvest season, to which he was exposed in the field." (Poole)

ii. "Probably affected by the coup de soleil, or sun stroke, which might, in so young a subject, soon occasion death, especially in that hot country." (Clarke)

b. She went up and laid him on the bed of the man of God, shut the door upon him, and went out: This shows the faith of the woman. She prepared for the resurrection of the boy, not his burial.

i. "She had no doubt heard that Elijah had raised the widow's son of Zarephath to life; and she believed that he who had obtained this gift of God for her, could obtain his restoration to life." (Clarke)

c. And she answered, "It is well": The Shunammite woman didn't want Elisha to learn of her grief through his assistant Gehazi. She wanted the man of God to hear it from her own lips and sense her own grief.

i. "Nothing makes grief dumb so surely as prying and yet indifferent intrusion. A tenderer hand than Gehazi's is needed to unlock the sad secret of that burdened breast." (Maclaren)

d. Let her alone; for her soul is in deep distress, and the LORD has hidden it from me, and has not told me: Elisha seemed mystified that this woman (whom he presumably often prayed for) was in a crisis that was hidden from Elisha. In this circumstance Elisha was more surprised that God didn't speak to him than if God had spoken to him.

i. "How much better would it have been for the Church if its teachers had been more willing to copy his modesty, and said about a great many things, 'The Lord hath hid it from me'!" (Maclaren)

e. Lay my staff on the face of the child: Instead of going directly himself, Elisha sent his servant Gehazi with his staff. This seems to follow the previous pattern in Elisha's ministry: he did not do things for people directly, but gave them the opportunity to work with God and to trust Him for themselves. God told the alliance of kings to have ditches dug (2 Kings 3:16). God told the widow to gather vessels and pour the oil herself (2 Kings 4:1-7).

i. It may be that the Shunammite woman failed under this test, because she thought that the power to heal was more connected with Elisha himself and she refused to leave his presence (I will not leave you). The child was not healed by the laying on of the staff, though (hypothetically) the child may have been healed with only the staff if the Shunammite would have embraced this promise with full faith.

f. He went in therefore, shut the door behind the two of them, and prayed to the LORD: God did heal the Shunammite's son in response to Elisha's prayer. He prayed after the pattern shown by his mentor Elijah (1 Kings 17:20-23).

i. Elisha prayed with great faith because he knew God worked this way in the life of his mentor Elijah. He also prayed with great faith because he sensed that God wanted to raise this boy from the dead.

ii. "Although some ceremonial uncleanness might seem to be contracted by the touch of this dead body, yet that was justly to give place to a moral duty, and to an action of so great piety and charity as this was, especially when done by a prophet, and by the instinct of God's Spirit, who can dispense with his own laws." (Poole)

iii. There is a significant contrast between the stretched-out supplication of Elijah and Elisha and the authoritative command of Jesus in raising the dead (as in John 11:43). Elijah and Elisha rightly begged God to raise the dead. Jesus commanded the dead to be raised.

iv. "This staff of his - whatever became of the other - was long enough, he knew, to reach up to heaven, to know at those gates, yea, to wrench them open." (Trapp)

g. The flesh of the child became warm . . . then the child sneezed seven times, and the child opened his eyes: "Although miracles were for the most part done in an instant, yet sometimes they were done by degrees, as here, and 1 Kings 18:44-45; Mark 8:24-25." (Poole)

i. "Of course, there is a profound and beautiful use to be made of the prophet's action in laying himself upon the dead child, mouth to mouth, and hand to hand, if we regard it as symbolic of that closeness of approach to our nature, dead in sins, which the Lord of life makes in His incarnation and in His continual drawing near." (Maclaren)

B. Miracles connected with the provision of food.

1. (38-41) The purification of the stew.

And Elisha returned to Gilgal, and there was a famine in the land. Now the sons of the prophets were sitting before him; and he said to his servant, "Put on the large pot, and boil stew for the sons of the prophets." So one went out into the field to gather herbs, and found a wild vine, and gathered from it a lapful of wild gourds, and came and sliced them into the pot of stew, though they did not know what they were. Then they served it to the men to eat. Now it happened, as they were eating the stew, that they cried out and said, "Man of God, there is death in the pot!" And they could not eat it. So he said, "Then bring some flour." And he put it into the pot, and said, "Serve it to the people, that they may eat." And there was nothing harmful in the pot.

a. There was a famine in the land: "The famine mentioned in verse 38 may be the seven-year famine alluded to in 2 Kings 8:1-3." (Dilday)

b. Man of God, there is death in the pot! Elisha felt a special responsibility to help in this situation because he told the men to gather ingredients for the stew, and they gathered the wild vine that poisoned the pot.

i. "The gourds were probably colocynth. Popularly called 'wild cucumber,' the vine still grows near the Dead Sea. When the gourds are cut open the pulp dries rapidly and forms a powder, which in that part of the world is still used as a cathartic medicine. It has a very bitter taste. If eaten in enough quantity, it induces colic and can be fatal." (Dilday)

ii. "You have been trying to find pleasure in the world, and you have found wild vines . . . you have gathered wild gourds, a lap full, almost a heart full. You have been shredding death into the pot, and now you cannot feel as you used to feed, the poison is stupefying your soul. While we were singing just now, you said, 'I want to sing as saints do, but there is no praise in me' . . . If you are a worldling, and not God's child, you can live on that which would poison; a Christian, but if you are a child of God, you will cry out, 'O thou man of God, there is death in the pot!'" (Spurgeon)

c. And there was nothing harmful in the pot: There was nothing inherently purifying in the flour Elisha put in the pot. The real purification was a miraculous work of God.

i. "There is death in the pot; how is the Church to meet it? I believe it is to imitate Elisha. We need not attempt to get the wild gourds out of the pot, they are cut too small, and ate too cunningly mixed up; they have entered too closely into the whole mass of teaching to be removed. Who shall extract the leaven from the leavened loaf? What then? We must look to God for help, and use the means indicated here. 'Bring meal.' Good wholesome food was cast into the poisonous stuff, and by God's gracious working it killed the poison; and the Church must cast the blessed gospel of the grace of God into the poisoned pottage, and false doctrine will not be able to destroy men's souls as it now does." (Spurgeon)

2. (42-44) The multiplication of loaves.

Then a man came from Baal Shalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley bread, and newly ripened grain in his knapsack. And he said, "Give it to the people, that they may eat." But his servant said, "What? Shall I set this before one hundred men?" He said again, "Give it to the people, that they may eat; for thus says the LORD: 'They shall eat and have some left over.'" So he set it before them; and they ate and had some left over, according to the word of the LORD.

a. Bread of the firstfruits, twenty loaves of barley bread: "These had been brought to Elisha as firstfruits (verse 42). Normally these portions were reserved for God (Leviticus 23:20) and the Levitical priests (Numbers 18:13; Deuteronomy 18:4-5). Because the religion in the northern kingdom was apostate, the loaves had been brought by their owner to the one whom he considered to be the true repository of godly religion in Israel." (Patterson and Austel)

b. Give it to the people, that they may eat: In a miracle that anticipated Jesus' miracle of feeding the 5,000, Elisha commanded that a small amount of bread be served to 100 men.

i. "This is something like our Lord's feeding the multitude miraculously. Indeed, there are many things in this chapter similar to facts in our Lord's history: and this prophet might be more aptly considered a type of our Lord, than most of the other persons in the Scripture who have been thus honored." (Clarke)

c. For thus says the LORD: "They shall eat and have some left over": God promised not only to provide, but to provide beyond the immediate need. Elisha trusted the promise of God, acted upon it, and saw the promise miraculously fulfilled.

i. "What can these few cakes do towards feeding a hundred men? They forget that God can multiply them. Ye limit the Holy One of Israel. Do you think he needs our numbers? Do you think he is dependent upon human strength? I tell you, our weakness is a better weapon for God than our strength." (Spurgeon)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 4 (Chapter Introduction)

Overview

2Ki 4:1, Elisha multiplies the widow’s oil; 2Ki 4:8, He obtains a son for the good Shunammite; 2Ki 4:18, He restores her son when dead; 2Ki 4:38, At Gilgal he heals the deadly pottage; 2Ki 4:42, He satisfies an hundred men with twenty loaves.

Poole: 2 Kings 4 (Chapter Introduction)

KINGS CHAPTER 4

Elisha multiplieth the widow’ s oil, 2Ki 4:1-7 . He is lodged by a Shunammite woman, who is barren: he promiseth her a son; which is born, 2Ki 4:8-17 ; dieth, and is raised by Elisha, 2Ki 4:18-37 . At Gilgal he healeth the deadly pottage, 2Ki 4:38-41 ; and feedeth one hundred men with twenty loaves and ears of corn, 2Ki 4:42-44 .

MHCC: 2 Kings 4 (Chapter Introduction)

(2Ki 4:1-7) Elisha multiplies the widow's oil.

(2Ki 4:8-17) The Shunammite obtains a son.

(v. 18-37) The Shunammite's son restored to life.

(2Ki 4:38-44) The miracle of healing the pottage, and of feeding the sons of the prophets.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 4 (Chapter Introduction)

Great service Elisha had done, in he foregoing chapter, for the three kings: to his prayers and prophecies they owed their lives and triumphs. One would have expected that the next chapter would tell us what honours and what dignities were conferred on Elisha for this, that he should immediately be preferred at court, and made prime-minister of state, that Jehoshaphat should take him home with him, and advance him in his kingdom. No, the wise man delivered the army, but no man remembered the wise man, Ecc 9:15. Or, if he had preferment offered him, he declined it: he preferred the honour of doing good in the schools of the prophets before that of being great in the courts of princes. God magnified him, and that sufficed him - magnified him indeed, for we have him here employed in working no fewer than five miracles. I. He multiplied the poor widow's oil (2Ki 4:1-7). II. He obtained for the good Shunammite the blessing of a son in her old age (2Ki 4:8-17). III. He raised that child to life when it was dead (2Ki 4:18-27). IV. He healed the deadly pottage (2Ki 4:38-41). V. He fed 100 men with twenty small loaves (2Ki 4:42-44).

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 4 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 4

This chapter treats of the miracles of Elisha, of his multiplying a poor widow's pot of oil for the payment of her husband's debts, 2Ki 4:1 of obtaining a son for a Shunamitish woman, who had been very hospitable to him, 2Ki 4:8, of his raising up her son to life when dead, 2Ki 4:18, of his curing the deadly pottage made of wild gourds, 2Ki 4:38, and of his feeding one hundred men with twenty barley loaves, 2Ki 4:42.