Verse-by-Verse Bible Commentary
2 Kings 4:1

Clarke's Commentary

CHAPTER IV

A widow of one of the prophets, oppressed by a merciless

creditor, applies to Elisha, who multiplies her oil; by a part

of which she pays her debt, abut subsists on the rest, 1-7.

His entertainment at the house of a respectable woman in

Shunem, 8-10.

He foretells to his hostess the birth of a son, 11-17.

After some years the child dies, and the mother goes to Elisha

at Carmel; he comes to Shunem, and raises the child to life,

18-37.

He comes to Gilgal, and prevents the sons of the prophets from

being poisoned by wild gourds, 38-41.

He multiplies a scanty provision, so as to make it sufficient

to feed one hundred men, 42-44.

NOTES ON CHAP. IV

Verse 2 Kings 4:1. Now there cried a certain woman — This woman, according to the Chaldee, Jarchi, and the rabbins, was the wife of Obadiah.

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.

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.

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; Exodus 21:7, and Leviticus 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, Exodus 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; Isaiah 50:1. And our Lord alludes to it, Matthew 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 endeavoured 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 labour be absolutely necessary to discharge it, and these cannot be exercised within the loathsome and contagious walls of a prison.

Bridgeway Bible Commentary

Miracles of care for the remnant (4:1-44)

The widow of one of the prophets was in desperate trouble. She had hardly any food left and was about to lose her only means of income; for her sons were to be taken from her in payment for a debt. Elisha’s miraculous provision of oil enabled her to pay the debt and so preserve a few of God’s faithful in days of extreme hardship (4:1-7).
Another of Israel’s faithful was the wife of a wealthy landowner. She recognized Elisha as God’s representative and offered him hospitality as often as he needed it. As with the poor widow of the previous story, Elisha provided for the woman’s future, in this case by promising her a son (8-17). Some years later the son died. The woman, still strong in faith, reasoned that seeing the prophet had promised her the son in the first place (even though she had not asked for a son), he had the responsibility to correct what had gone wrong. He was God’s representative and she would speak with no other (18-31). She insisted that Elisha himself go to her house, and again she would accept no other. Her faith was rewarded when Elisha brought her son back to life (32-37).
Elisha moved around the schools of the young prophets to instruct and encourage the faithful. At one school, during a time of famine, food was so scarce that the men had to eat wild plants. In these circumstances they suffered a serious loss when one of their meals was ruined because somebody had mistakenly cooked a poisonous plant. God lovingly provided for them through Elisha (38-41).
On another occasion God’s care for the faithful was shown when a farmer brought an offering of food that was miraculously multiplied to feed Elisha and a hundred of his followers (42-44).

Coffman's Commentaries on the Bible

I. SAVING THE SONS OF THE WIDOW FROM SLAVERY

"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 fear Jehovah: and the creditor is come to take unto him my two children to be bondmen. And Elisha said unto her, What shall I do for thee? tell me what hast thou in the house? And she said, Thy handmaid hath not anything in the house, save a pot of oil. Then he said, Go, borrow vessels abroad of all thy neighbors, even empty vessels; borrow not a few. And thou shalt go in, and shut the door upon thee and upon thy sons, and pour out into all those vessels; and thou shalt set aside that which is full. So she went from him, and shut the door upon her and upon her sons; they brought the vessels to her, and she poured out. 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 stayed. 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 sons of the rest."

"My husband is dead… and the creditor is come to take unto him my two children to be bondmen" Celibacy was never God's rule either for prophets or priests, despite the fact that the majority of the sons of the prophets were apparently single men living in ascetic communities. This widow's husband was one of the sons of the prophets.

We find no fault whatever with the Jewish tradition that this widow's deceased husband was none other than the godly Obadiah, despite the knee-jerk response of most modern commentators that, "No dependence can be placed on it."The Pulpit Commentary, op. cit. p. 63. Josephus accepted the tradition and even stated that the debt which the woman's husband had acquired was contracted for the purpose of feeding the faithful prophets of Jehovah whom he had hidden in caves from the murderous wrath of Jezebel.Flavius Josephus, Antiquities, p. 279.

One of the great imperfections of the Mosaic Law was its toleration of the ancient custom of seizing the family of a debtor and pressing them into slavery as payment of a debt. Of course, there was a limitation in God's law that terminated all such indentures in the Year of Jubilee, but the Jews seldom honored that Law. The passages that detail this practice may be found in Exodus 21:7; Leviticus 25:39; Amos 2:6 and Amos 8:6. Montgomery seemed to think that this practice disappeared after the exile, citing Nehemiah 5 as the basis of his opinion,International Critical Commentary, Kings, p. 366. but we learn from the Saviour's parable in the N.T. that the practice was continued to the very end of the Jewish kingdom (Matthew 18:25).

"Thy handmaid hath not anything… save a pot of oil" "The Hebrew text here rendered `a pot' of oil is unique";Ibid. and is found "only in this passage" in the whole Bible.Albert Barnes, Kings, p. 234. "It may refer to a very small jar normally used for unguents."The New Bible Commentary, Revised, p. 351. It appears likely that something similar to the precious box of nard that was used in the anointing of Christ is indicated here; and, as some have suggested, "The widow had probably reserved it for her burial." This type of product was very expensive; and the wholesale multiplication of it in this remarkable wonder not only enabled the woman to pay her debt but also to provide a means of her livelihood for a long time afterward. In this quality, the miracle reminds us of the enrichment of the young couple whose marriage was the occasion of Jesus' changing the water into the very best quality of wine (some 400 quarts of it)!

Such a conclusion as this derives from the fact of the very small container of "the oil" and that the sale of it amounted to more than enough money to redeem two young bond-servants. "The word for jar (pot) here suggests a very small container."The New Layman's Bible Commentary, p. 455. "No oil at all was left for cooking."Preacher's Homiletic Commentary, Kings, p. 407. Cooking oil does not appear at all in this narrative. Our modern equivalent of what is indicated is a very desirable and expensive type of perfume.

"Go, sell the oil, pay thy debt, and live" Matthew Henry commented on God's method of bestowing charity upon a worthy recipient. "God did not provide her with some small gratuity, but gave her real help. He set her up in the world to sell oil, and put a liberal stock into her possession to begin with. The greatest kindness one can do for poor people is, if possible, to help them into a way of providing for themselves by their own industry and ingenuity."Matthew Henry's Commentary, Vol. 2, p. 724. The great need of our own nation, currently, is to enable all able-bodied persons to support themselves, instead of merely doling out a monthly check.

Barnes' Notes on the Whole Bible

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.

Smith's Bible Commentary

Chapter 4

Now there was a certain woman of the wives of the sons of the prophets who came to Elisha, saying, My husband is dead; and his creditors is come to take my two boys as slaves to pay for his debt. And Elisha said, What shall I do for you? what do you have in your house? She said, All I have is a pitcher of oil ( 2 Kings 4:1-2 ).

He said, "Alright, send your sons out and let them borrow every kind of a bucket and container they can find from the neighbor. Get all of the pitchers, everything they can. Not a few. Just get as many as they can. And then when you come into the house, close the door and take the pitcher of oil you have and fill all of the vessels."

So she went from him, and borrowed all the vessels; and she poured out. And it came to pass, when all the vessels were full, that she said, Isn't there any more vessels? They said, Not any more ( 2 Kings 4:5-6 ).

And so the oil sort of multiplied to fill all the vessels. She came to Elisha and said, "What shall I do now?" And he said, "Sell it and pay your debts and live off the rest."

Now it came to pass on a certain day, that Elisha passed to Shunem, and there was a great woman; and she constrained him to eat bread. And so it was, as often as he passed by there, that he stopped to eat bread at her house. And she said to her husband, I perceive that this man is a prophet. Let's build him a little chamber here so that whenever he comes by, he has a place to lie down and rest and we'll always have provision for him. So they made a little chamber for him there on the wall; and they put a bed, and a table, and a stool, and a candlestick. And so it came to pass one day as he came to the chamber and turned in there, he said to Gehazi his servant, Go call the woman to me ( 2 Kings 4:8-12 ).

And so she came and he said, "You know, you've been gracious to me. What do you want me to do for you? Shall I speak to the king for you? You've taken great care of me and all. I like to return a favor." And she said, "I dwell among my own people. I don't have any ambitions to meet the king or the captain of the host. I mean, I'm very content right here." So Gehazi said, "Look, she doesn't have any children, her husband's an old man."

And so he said, Call her. And when she stood there in the door. He said, [You're going to get pregnant,] you're going to have a son about this season. Next year about this time you're going to be holding a little boy. And she said, [Oh,] don't lie to me now ( 2 Kings 4:16 ).

Don't build up my hopes. But yet within a year she was holding her own son.

Now it came to pass as the child grew up that he was out in the field with his dad. And he began to cry, Daddy, my head aches. My head aches. And so the dad ordered the servants to carry him back to his mother and she held him until he died. And so she laid him on Elisha's bed. She shut the door and she called her husband, and she said, Send me, I pray you, one of the young men, and one of the donkeys, that I may run to the man of God, and return home. And he said, Why do you want to go to him? It's not the new moon or the Sabbath day. And she said, It's going to be well ( 2 Kings 4:18-23 ).

Now it's sort of a, "Why do you want to go to church today, it's not Sunday kind of a thing, you know."

And so she saddled the donkey, and she said to the servant, Drive, and go forward; and don't slack thy riding for me, unless I tell you. So when they came to the man of God in mount Carmel. It came to pass, when the man of God saw her afar off, he said to Gehazi his servant, Behold, here comes that Shunammite woman: Run now, I pray, and meet her, and say unto her, Is it well with you? is it well with your husband? is it well with your child? And she answered, It is well. And when she came to the man of God to the hill, she caught him by the feet: and Gehazi started to push her away. But Elisha said, No, let her alone; her soul is vexed within her: and the LORD hath hid it from me, and hath not told me ( 2 Kings 4:24-27 ).

Now this is lest the people get hold of the story of Elisha today and his capacities of being able to know things, people's thoughts and so forth. Lest they attribute that to some kind of mental capacities, mind reading or whatever. God inserted this into the stories so that you would know that his was a gift of God and God could withhold that gift. And if God withheld the gift, he didn't know anything just like the rest of us. He only knew as God would reveal. And he was a little surprised that God had hid from him what was wrong with the Shunammite woman. Now, I'm surprised whenever God reveals something to me. But he was surprised that something wasn't revealed. The fact that here she's got real problem and the Lord hasn't revealed to me what it is.

And so she said, Did I ask you for a child? ( 2 Kings 4:28 )

Now you know my heart was bound up in this child.

And he said to Gehazi, Quick, put on your coat and take my staff in your hand, and run: and lay it on the head of the child. [Don't stop and talk to any men on the way, just run.] And the mother of the child said, As the LORD lives, and as your soul lives, I'm not going to leave you. So he arose, and followed her ( 2 Kings 4:29-30 ).

I see here a mother's love demonstrated. I see here the determination and the power of a mother's love. I mean, she's not going to accept any substitutes. "Don't send a servant. You think you're going to get by with that? I'm not leaving you. I came for you." And her determination that Elijah, or Elisha rather, go with her. And she's not about to just accept Gehazi running with his staff to put it upon her son's head.

And so Gehazi ran on before them, and laid the staff on the face of the child; but there was neither voice, nor hearing. And so he came back to meet them, and he told Elisha, The child did not wake up. When Elisha was come to the house, behold, the child was dead, and laying there on Elisha's bed. And he went in, and he shut the door upon the two of them, and he prayed unto the LORD. And he laid upon the child, put his mouth upon his mouth, eyes upon his eyes, his hands upon his hands: stretched himself upon the child; and the flesh of the child began to warm. Then he returned, and walked around in the house; and then he went back and stretched himself on the child again: and the child sneezed seven times, and opened his eyes. And he called Gehazi, and said, Call the Shunammite. And they called her. And when she was come in, he said, Take up your son. And she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out. So Elisha then came down again to Gilgal [coming south and west]: and there was a dearth in the land; and the sons of the prophets were sitting before him: and he said, Set up a big boiling pot on the fire there and boil up some pottage for the sons of the prophets. And so these guys went out and gathered the wild herbs, [wild vegetables, and all the greens in the field, and some guy got hold of some wild gourds, not knowing any better]. And he shred them into this great bowl of pottage that they were cooking up for the prophets. So when they started to dish it out and these guys started eating, oh, it was horrible and they began to cry, There's death in the pot. And so Elisha said, Bring me some meal. And he poured the meal in, stirred it, cooked it, and then they poured it out again and the noxious pottage was palatable. Then there came a man from Baalshalisha, and he brought Elisha some bread and some ears of corn. [And there were a hundred prophets there.] And Elisha said, Ah, we're going to have a feast. They said, You can't feed a hundred men with that little bit of bread and corn. And he said, Give to the people that they may eat: for thus saith the Lord, They shall all eat, and they will have some leftover. So he set it before them, and they did eat, according to the word of the Lord ( 2 Kings 4:31-44 ).

And we are reminded of the miracles in the New Testament of Christ feeding the five thousand men, besides women and children with the five loaves and two fish. That same kind of a miracle, the same type happened here where the hundred men all ate and there was food left over from the bread and the ears of corn that this man has brought. "

Dr. Constable's Expository Notes

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 (Exodus 21:2-4, Leviticus 25:39). However, servitude in Israel was to end on the Year of Jubilee. God provided miraculously for the dire needs of this widow who had put God first, in contrast to the majority who did not do so in Israel (cf. Matthew 6:33). God’s miraculous multiplication of oil symbolized the adequacy of God’s Spirit to provide all that the widow needed. This seems clear from the significance of oil elsewhere in Scripture. It is a symbol of the Holy Spirit (cf. Leviticus 8; 1 Samuel 10:1; 1 Samuel 16:13; Luke 11:13; et al.). [Note: See Lewis Sperry Chafer, Systematic Theology, 6:47-50; and John F. Walvoord, The Holy Spirit, pp. 21-22.]

"The vessels were the measure of the oil. In other words, divine power waited on faith-faith measured the active resources of God on the occasion." [Note: B., p. 17.]

Gill's Exposition of the Whole Bible

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, Zechariah 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 Isaiah 1:1,

Isaiah 1:1- :. 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.

q Antiqu. l. 9. c. 4. sect. 2. r Ibid. s Alex. ab Alex. Genial. Dier. l. 6. c. 10. t Cornel. Nep. in Vita Cimon. l. 5. c. 1.

Henry's Complete Commentary on the Bible

      1 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 fear the LORD: and the creditor is come to take unto him my two sons to be bondmen.   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 pot of oil.   3 Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few.   4 And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full.   5 So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her; and she poured out.   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 stayed.   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 rest.

      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 (2 Kings 4:1; 2 Kings 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 (Exodus 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, 2 Kings 4:2; 2 Kings 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 (2 Kings 4:3; 2 Kings 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,Deuteronomy 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 (2 Kings 4:6; 2 Kings 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? Zechariah 4:12.

      4. The prophet directed her what to do with the oil she had, 2 Kings 4:7; 2 Kings 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 (John 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, Ezekiel 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.

Kelly Commentary on Books of the Bible

However, the next chapter (2 Kings 3:1-27) brings us at once into earthly circumstances. "Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah." There was no doubt a painful state of things most offensive to God. Not that the king of Judah was not pious, but that his testimony was ruined by his alliance with the kingdom of Israel. Accordingly, then, we find there is great weakness here, though God deals in nothing but tender mercy and goodness. The king of Moab provokes a rebellion against the king of Israel, and Jehoram goes to put it down. He calls upon Jehoshaphat to fulfil his treaty obligations, and, with the king of Edom, goes against the refractory king of Moab. But they come into difficulties. They are in danger of being themselves overthrown.

"Alas!" said the king of Moab, after they had been for some time without water and food for the cattle "alas! that Jehovah hath called these three kings together, to deliver them into the hand of Moab." Jehoshaphat knew better. "Is there not here a prophet of Jehovah," says he, "that we may enquire of Jehovah by him?" And one of them tells him of Elisha. Jehoshaphat at once recognized him. He knows that the word of Jehovah is with him. So they go down to him; and Elisha says to the king of Israel, "What have I to do with thee? Get thee to the prophets of thy father and to the prophets of thy mother. And the king of Israel said unto him, Nay; for Jehovah hath called these three kings together to deliver them into the hand of Moab." False confidence soon yields to real despair, but faith can be calm and wait upon God. "And Elisha said, As Jehovah liveth before whom I stand, surely were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee."

There is no doubt in this a rebuke, and a stern one, but we shall find that the action of the prophet is full of grace. "But now bring me a minstrel." He felt, as it were, that he was out of tune with his proper ministry. The presence of the wicked king had disturbed the heavenly tone of his soul. "Bring me a minstrel. And it came to pass, when the minstrel played, that the hand of Jehovah came upon him. And he said, Thus saith Jehovah, Make this valley full of ditches. For thus saith Jehovah, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye and your cattle and your beasts. And this is but a light thing in the sight of Jehovah; he will deliver the Moabites also into your hand." Thus an answer of mercy comes instead of judgment. "And it came to pass in the morning, when the meat offering was offered, that behold there came water by the way of Edom, and the country was filled with water." This very thing misleads the Moabites, for they fancy it is blood. "And they rose up early in the morning and the sun shone upon the waters, and the Moabites saw the water on the other side as red as blood" for God was pleased that so it should appear. "And they said, This is blood: the kings are surely slain, and they have smitten one another; now therefore Moab to the spoil." They were caught in their own trap. "But when they came to the camp of Israel, the Israelites rode up and smote the Moabites, so that they fled before them; but they went forward smiting the Moabites even in their country. And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kirharaseth left they the stones thereof; howbeit the slingers went about and smote it. And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom; but they could not." The defeat not only was immediate but hopeless, so much so that the king was guilty of an act that filled the people of Edom with indignation against Israel. "For he took his eldest son that should have reigned in his stead and offered him for a burnt offering upon the wall. And there was great indignation against Israel, and they departed from him." This then was another signal manifestation of the mercy that God had caused to shine through Elisha.

But we find further in the next chapter (2 Kings 4:1-44), and in a very beautiful way not in these outward events that the world calls great, but in that which in my judgment is a still more blessed pledge, a witness of the real greatness of God. The greatness of God is far more shown in His care for souls, for individuals and in his ability to think of the least want and of the least necessity of His people. "Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, Thy servant my husband is dead; and thou knowest that thy servant did fear Jehovah; and the creditor is come to take unto him my two sons as bondmen." Elisha asked her what she wished him to do, and what she had in the house. "And she said, Thine handmaid hath not any thing in the house, save a pot of oil." Now it is according to what we can receive that God loves to bless us. "Go, borrow thee," says he, "vessels abroad of all thy neighbours, even empty vessels; borrow not a few. And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full. So she went from him and shut the door upon her and upon her sons, who brought the vessels to her; and she poured out. 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 stayed." It is only so that the blessing stays. There never can be a stay to the blessing as long as there is a heart ready to receive it. What a remarkable illustration! "Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt."

But this is not all. There is no doubt the rich supply of that which is the well-known type too, of what is essential of the Spirit. But further, "It fell on a day, that Elisha passed to Shunem, where was a great woman" that is, a person of consequence "and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread" for Elisha was not as Elijah. Elijah was more after the pattern of John the Baptist who repelled the advances of men; who rebuked, if he came across those who were in exalted station but living to dishonour God. Elisha, on the contrary, was a witness of grace, and he therefore does not turn away from the habitations of men into the desert, but could, as we see, pass in to eat bread with this Shunammite. "And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually. Let us make a 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."

So on one day that he was there, he bethought him of a return of love for the love that was shown to him. And he called the Shunammite, and when she stood before him, he said unto her, "Behold thou hast been careful for us with all this care what is to be done for thee? Wouldst thou be spoken for to the king or to the captain of the host?" We can hardly conceive such an enquiry from Elijah; it was perfectly in keeping with Elisha; and I am anxious to bring out strongly the contrast between this twofold ministry. "And she answered, I dwell among mine own people"; she was right, she was content; and godliness with contentment is great gain. "He said to Gehazi, What then is to be done for her? And Gehazi answered, Verily she hath no child and her husband is old. And he said, Call her. And when he had called her, she stood in the door. And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid" but so it was according to the word of the prophet.

Yet in this world, even the mercies and the gifts of God are not without deep trial, and so it was that the Shunammite's son for the more that he was loved and valued as the gift of God, most especially by his mother, sorrow was her portion was taken sick, comes home to his mother and dies. "And she went up and laid him on the bed of the man of God and shut the door upon him and went out. And she called unto her husband and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God and come again." The husband little knowing what was the matter, wonders, but the point is yielded, and she sets out and comes in full haste to mount Carmel. And the man of God seeing her afar off, remarks upon it to his servant Gehazi. And when she came to him she caught him by the feet, so that the servant wished to repel her. But the prophet knew right well that there was some worthy cause for an action so peculiar. "Her soul is vexed within her," said he most surely, "and Jehovah hath hid it from me" even the one that was the witness of grace none the less. "Then she said, Did I desire a son, O my lord? did I not say, Do not deceive me?"

He understands. He says to Gehazi, "Gird up thy loins, and take my staff in thine hand and go thy way." He was to go peremptorily, heeding no one, saluting no one. He had his mission to lay the prophet's staff upon the face of the child. This would not satisfy the faith of the mother. The staff would not do. The prophet, and nothing else than the prophet, must go. She said, "As Jehovah liveth, and as thy soul liveth, I will not leave thee. And he arose and followed her."

So here again was another test of faith, and she was right. "And Gehazi passed on before them, and laid the staff upon the face of the, child; but there was neither voice nor hearing. Yes, she was right. "Wherefore he went again to meet him, and told him saying, The child is not awaked. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. He went in therefore, and shut the door upon them twain, and prayed unto Jehovah. And he went up and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon the child; and the flesh of the child waxed warm."

All the world might have done it in vain. God was pleased so to draw out the mind and heart of the prophet. It was not merely to be a cold request or even an earnest one. It showed in the most vivid manner that God had an interest in the prophet and answers faith. "Then he returned, and walked in the house to and fro; and went up and stretched himself upon him; and the child sneezed seven times, and the child opened his eyes. And he called Gehazi and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son. Then she went in and fell at his feet, and bowed herself to the ground, and took up her son and went out."

Here then was not merely the gracious reply of what was good, but the power that was superior to evil, in its form most terrible to man upon the earth, superior to death. And this too in perfect grace. It was not that the Shunammite had asked him for the blessing, for it was he who had sought to give the blessing. But at the same time God wrought in her heart to expect another, and she was not disappointed.

Yet it was not merely in this way; for now we find a dearth in the land. And the sons of the prophets were there. "And as they were seething pottage, one of them put in some wild gourds, which were poisonous. So they poured out for the men to eat, and it came to pass as they were eating of the pottage that they cried out and said, O thou man of God, there is death in the pot. And they could not eat thereof. But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people that they may eat. And there was no harm in the pot." It is the same character of gracious power.

Further, another thing it was unselfishly gracious; for when the prophet was presented with twenty loaves of barley and full ears of corn in the husks thereof, he says again, "Give unto the people that they may eat." We remember the remarkable difference in the case of Elijah, who tested the faith of the poor widow by asking first for himself. Not but what he knew the power that would meet her need, but still he tested her after so severe a sort. But in this case, thoroughly characteristic of Elisha's ministry, what is sent to him, he gives to others. And his servant, astonished, asked him, "What, should I set this before an hundred men? He said again, Give the people that they may eat, for thus saith Jehovah, They shall eat and shall leave thereof. So he set it before them, and they did eat and left thereof, according to the word of Jehovah." There is no stinting with God. But it is not merely in the midst of the distressed, and the mourning, and the needy, and the dying, or dead, of God's people. The grace of God, when once it begins to flow, breaks over all boundaries.

And this is what we learn in the chapter that now follows (2 Kings 5:1-27) and that we have authority from God to interpret it so, can be easily shown. Our Lord Himself shows that the very essence of the teaching of this chapter is the grace that went out sovereignly to visit the Gentiles. There were many lepers in Israel, but it was not there that grace worked. If grace works it will prove its own character, it will prove its own sovereignty, it will prove its own wisdom. God was looking for the neediest where He could be least expected where there was evidently no claim upon Him. Naaman the Syrian, commander in chief of the most powerful Gentile army opposed to Israel, was the one that God was pleased to visit with His mercy and in a manner altogether peculiar, and most encouraging. A little maid of Israel, a little captive maid, becomes the instrument of making it known. But the king of Israel's own powerlessness comes out, for he knew right well that it was not in man to cure leprosy; it was one of the things that God kept in His own power. However, here was exactly the opportunity of the prophet.

I have already referred to the fact, and it is even more remarkable in Elisha's case than in Elijah's, that it is more in deed than in word that we find these two prophets manifesting God. Acts may be as prophetic as words, and their acts were so. We are entitled therefore to give them the fullest meaning they can bear a meaning, of course, guided by scripture elsewhere; for we must bear in mind that symbolic language is just as precise as the ordinary language of every day, and I should say rather more so. It is not everyone that can understand it so easily, but when the heart gets accustomed to the language of the book of God, it is not found so very difficult. There must, of course, be the hearing ear and the attentive heart; but I say again that the symbols of scripture are as fixed in their meaning as the plain language of it.

Now, in this case, we have the Gentile coming to the prophet, and he comes as Gentiles will do, very full of their own thoughts and their own expectations. But the heart must prove its own utter ignorance and folly; it is only so that the full blessing may come. However, to Jordan he must go. His own rivers would not suit just because they were his own. The river of God that is the river for the leper. And there he goes down into the waters of death, for such is the meaning of Jordan not merely for the Jew to enter in, but for the Gentile by grace to receive the full blessing of God. And this, too, when Israel had utterly departed from the living God, and was under a cloud. This chapter puts it very strongly, for I have no doubt that guilty, covetous and unbelieving, is as rightly descriptive of the state of Israel now as then.

Naaman was of the Gentile race; but, alas! the Jew is accursed with the leprosy from which the Gentile is delivered. And such was the state, not merely without a blessing, but under a judicial curse from God. The Gentile then is delivered, and we see the beautiful picture of a man not only set free, but with conscience active because he was set free. I do not say that he was all right; it is in vain to expect that all at once, but he was on the right road. And beautiful it is, beloved friends, to learn the lesson I think we all need it sometimes not to hurry souls, and not to be anxious to form them according to our own mould or our own measure.

Thus we see, though the prophet could have answered at once as to the difficulty that Naaman presented, he leaves him in the hands of God. He had done that which ought well to awaken and exercise the conscience of the Gentile. He would rather leave him than give him premature knowledge. There is nothing that often more stifles the divine life. When people want to use their little well they should be disciplined in the right use of the little they know already. This was the case then with Naaman. Gehazi, alas! Disappears: he has gone out from the presence of God as Israel is now, as it were, gone out from God's presence.

In the next scene (2 Kings 6:1-33) we have Elisha still in the same career of grace. The sons of the prophets find the place where they dwell is too strait for them, and they say, "Let us go to Jordan," and there they take beams, and so on, for the construction of their large dwellings. "But as one was felling a beam, the axe head fell into the water. And he cried, and said, Alas, master! for it was borrowed."

Now here again we see the same thing. It is not reprimand. No doubt there was carelessness, but it is the grace that can meet every need, the little just as much as the great. And I do not hesitate to say that true greatness shows itself in its capacity to take in the little. "And the man of God said, Where fell it? And he showed him the place. And he cut down a stick and cast it in thither, and the iron did swim. Therefore, said he, Take it up to thee; and he put out his hand and took it."

In what follows we have what is on a totally different scale, that is, the deliverance that appears from the enemy. Elisha's servant was alarmed, but the prophet prays for him. The film is removed from his eyes, and he sees how true is the word that more were on their side than on that of their adversaries. Elisha's prayer then is answered by the Lord and the mountain was seen to be full of horses and chariots of fire round about Elisha. "And when they came down to him, Elisha prayed unto Jehovah and said, Smite this people, I pray thee, with blindness. And he smote them with blindness." But then there is all the difference even between this act and Elijah's. Where Elijah sends anything of the sort, he leaves them to it. When Elisha seems to depart for a season from grace, it is only to show the fuller grace in the end just like our Lord, who, when appearing to be deaf to the Syro-Phenician's request, only meant to send her away with a greater blessing, and a deeper sense of the Lord's goodness.

So now, Elisha leads these very, blinded, men into Samaria, into the city which least of all they would have wished so to enter. They were helpless prisoners so much so that the king of Israel wants to smite them; but the prophet stays his hand. "My father, shall I smite them?" "Thou shalt not smite them. Wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? Set bread and water before them that they may eat and drink and go to their master." And what was the effect? "The bands of Syria came no more into the land of Israel. To have smitten them would have only provoked another campaign. To have smitten them with blindness and to have restored their sight, and then to have fed them with bread and water in the very heart of the enemy's land, brought the immediate surrounding of the power of God so impressively before their eyes that the bands of Syria came no more into the land of Israel. It was no doubt a most effectual blow, but it was a blow of mercy and not of judgment.

What next follows I may be brief upon. We are all more or less familiar, no doubt, with the great famine in Samaria, and how the Lord changed everything, and changed so surprisingly, and by such simple means. The distress was excessive. The king of Israel was most helpless, and all was in confusion. "And as the king of Israel was passing by upon the wall, there cried a woman unto him saying, Help, my lord, O king. And he said, If Jehovah do not help thee whence shall I help thee?" "And she answered, This woman said unto me, Give thy son that we may eat him today, and we will eat my son tomorrow. So we boiled my son and did eat him; and I said unto her on the next day, Give thy son that we may eat him, and she hath hid her son." No wonder that the king rent his clothes, and wore sackcloth; but there was no fear of God on the contrary, there was a murderous intent against the prophet of God.

The blame was laid upon him. "But Elisha sat in his house and the elders sat with him; and the king sent a man from before him; but ere the messengers came to him, he said to the elders, See ye how this son of a murderer" (for indeed he was) "hath sent to take away mine head." But there is no fire that comes down from heaven to consume him quite the contrary. He said, "Behold this evil is of Jehovah; what should I wait for Jehovah any longer." There was no fear of God before the king's eyes. There was no confidence in God; and the fear of, and confidence in, God go together.

Now what does Elisha say? "Hear ye the word of Jehovah. Thus saith Jehovah, Tomorrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria." There was to be then the utmost abundance, and that, too, the very next day, where there was this most excessive famine even to the eating of poor little children. We can understand how that unbelieving lord should challenge the word of the prophet and say, "Behold, if Jehovah would make windows in heaven, might this thing be?" He did not expect that God was listening, and that God was answering, for his prophet instantly replies, "Thou shalt see it with thine eyes, but shalt not eat thereof." And so it was.

Then we have details of the four lepers brought before us, and the fleeing away of the Syrians, and the abundance that was left behind, and the way in which they themselves had found the mercy of God meeting them in their distress. They became the heralds of it to others that were only less distressed than themselves. Thus was the word accomplished, and there was abundance of food for the people. The word was fulfilled to the letter, but not yet was the ministry of Elisha exhausted.

For in the next chapter (2 Kings 8:1-29) he goes and says to the woman whose son he had restored to life, "Arise, and go thou and thy household, and sojourn wheresoever thou canst sojourn." What was he going to do? To inflict a famine upon the land? Nay. We do not hear that it was he that prayed for it, but we do hear that it was he that warned this Shunammite, so that she should be preserved from the bitter consequences of the famine. It was an intervention of grace and not an execution of judgment. The Shunammite woman is told to go where she can. "It shall come upon the land," says he, "for seven years. And the woman arose and did after the saying of the man of God. And she went with her household and sojourned in the land of the Philistines seven years." And when the full time of dearth was passed, this woman returned.

Can one doubt that as Gehazi represents Israel in their unbelief, and the solemn judgment of God upon them, because of it, and that too when the Gentile receives the blessing (for nothing more irritated Israel, as we see in the New Testament, than the Gentile receiving such a blessing of God), so here we find this woman is the sign of the return of Israel after the long period. The full term of famine has passed over the land once favoured of God, but now given up to the miserable curse. She returns again, then, out of the land of the Philistines, and she comes and cries to the king for her house and land. And the king was talking at that very moment with Gehazi (or what remained of this miserable man) of the wonders he had once seen, but no longer had an active personal interest in. And this is all that poor Israel can do. This is all that Gehazi does in the courts of the king.

So the Jew may talk of his traditional glory, but he has got none now. All that he can have now is to his shame. He is a wanderer and a vagabond on the face of the earth. No matter what he may be, such is an Israelite now. He is under the very badge of shame. He carries on his brow his sentence as a wanderer and a leper before God. But there are bright hopes for Israel, and to Israel they will surely come. Not to this generation the generation that cast out the Lord and has continued in its unbelief it will still come under the desperate judgments of God. But there is a generation to come. I believe therefore that as Gehazi is the type of this generation, the woman now returning after the seven years is the type of the generation to come. And she has all restored to her, and the fruits of the field. She not merely enters upon her land intact, but all that she should have had during the long seven years is all given back; for the Lord will repay with interest all that is due to Israel. And what will He not count due when He is pleased to take up the cause of His ancient people? Thus, then, we have Elisha still in the activity of grace.

And he comes to Damascus, and there he acts more strictly as a prophet than we have usually seen him, though I do not doubt that all was prophetic. All his actions were prophetic, as I have been endeavouring a little to show you here. And Elisha tells Hazael, in answer to the request of the king of Syria, that his master was to die, but that there was no necessity that he should die. Alas! he was to die by the treacherous hand of man; and the man was there. It was none other than this Hazael. Elisha said to him, "Go, say unto him, Thou mayest certainly recover; howbeit Jehovah hath showed me that he shall surely die." This was a riddle. "And he settled his countenance stedfastly, until he was ashamed." For deep thoughts passed in the prophet's mind as he looked upon the face of the murderer the murderer in prospect. "And the man of God wept." Well he might as he thought of such ways upon earth. "And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel. And Hazael said, But what! is thy servant a dog that he should do this great thing? And Elisha answered, Jehovah hath showed me that thou shalt be king over Syria." And so it came to pass. And the chapter pursues the public events of the kingdom, on which I need not dwell more than just to finish the story of Elisha.

But in 2 Kings 9:1-37, Elisha again is found. "He called one of the children of the prophets and said unto him, Gird up thy loins and take this box of oil in thine hand and go to Ramoth Gilead. And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi and go in and make him arise up from among his brethren." And so it was done. The young man went and anointed him for his work. He gives him his terrible commission, and Jehu does not fail of accomplishing it the commission of destroying, cutting off from Ahab every male. "And I will make the house of Ahab like the house of Jeroboam the son of Nebat and like the house of Baasha the son of Ahijah. And the dogs shall eat Jezebel in the portion of Jezreel," the portion of sin, of covetousness and blood. But here I must close for the present.