Charles Ellicott Commentary 2 Kings 4

IV.—VIII. THE WONDROUS WORKS OF ELISHA THE PROPHET.

He multiplies the widow’s oil. (Compare to 1 Kings 17:12 and following).

Of the wives of the sons of the prophets. — This shows that “the sons of the prophets” were not young unmarried men leading a kind of monastic life under the control of their prophetic chief. Those who were heads of families must have had their own separate homes. (See Note on 1 Kings 20:35).

You know that your servant did fear the Lord. — She makes this the ground of her claim on the prophet’s assistance. In 1 Kings 18:3 and 1 Kings 18:12 it is said of Obadiah, Ahab’s steward, that he feared the Lord, and on account of this slight resemblance, the Targum, Josephus, and Ephrem Syrus identify the dead man of this verse with Obadiah, who is supposed to have spent all his property in maintaining the prophets (1 Kings 18:4) (!).

Possibly the widow meant to say that her husband’s debts were not due to profligate living (Thenius).

The creditor has come to take to him my two sons. — According to the law (Leviticus 25:39). They would have to continue in servitude until the year of jubilee. The ancient Roman law was more severe, for it contained no provision for the future release of the unhappy debtor. (Compare also to Matthew 18:26, and Notes).

What do you have? —The form of the pronoun here, and in 2 Kings 4:3; 2 Kings 4:7; 2 Kings 4:16; 2 Kings 4:23 below, is peculiar, and points, as the present writer believes, to the northern origin of the narrative, rather than to later composition.

A pot of oil. —Usually explained, vas unguentarium, an “oil-flask.” Keil says that ’âsûk rather denotes “anointing,” unctio, and ’âsûk shèmen, “an anointing in (or with) oil,” i.e., oil enough for an anointing. But it seems better to take the word as a verb: “save (by which) I may anoint myself with oil” (Micah 6:15). Vulgate, parum olei, quo ungar. The Jews, like the Greeks and Romans, anointed themselves after the bath (2 Samuel 12:20).

Abroad. —Literally, from the outside (of the house); out of doors.

Borrow not a few. —See margin. Do not scant, or stint, namely, to borrow.

And when ... thou shalt shut. —And go in and shut the door. The object was to avoid disturbance from without; perhaps, also, because publicity was undesirable in the case of such a miracle. (Compare our Lord’s injunction of secrecy on those whom He healed, and His exclusion of the people, in Luke 8:51, 54.)

Thou shalt set aside. —By the help of your sons (2 Kings 4:5–6).

From him. — Mç’ittô, the correct form. (Compare to 2 Kings 3:11.)

Who brought ... poured out. — There should be a semicolon at “sons.” The rest is literally, They were bringing to her, and she was pouring continually (mĕyaççèqeth, only here). She did not leave her pouring. The story is evidently abridged in this verse.