The Pulpit Commentary — 1 Kings — Section 394

faithful servnnt guided to Rebecca (Gen. xxiv.) 2. He found, her at the gate of the city. (1) She was there on an errand of her own, viz., to gather a few dry sticks to kindle a fire to cook her last meal iu this world. (2) She was there also, though unknovm to herself, on an errand from God. She was commanded to sustain the prophet of Israel. (3) Yet these two errands harmonize. God uses man's purposes to work out His own. Man p1·oposeth; God disposeth. 8. He rea,rl,ily identified her. (1) He asked her for, water, which, with admirable promptitude, she went to fetch. This was the sign by which Abraham's servant identified Rebecca (Gen xxiv. 14). The cup of oold water has its promise of reward (Matt.. x. 42). (1) Then he nsked for bread, which further request opened the way for the whole truth, "As the Lord thy God liveth, I have not a cake, but," &c. (ver. 12). From these words it is evident that she recognized Elijah, at least as an Israelite, and probably as the prophet of Israel; for he was a person of pronounced individuality. His profusion of hair, probably, placed Elisha in such contrast to him that Elisha was mocked as a "bald head." (Comp. 2 Kings i. 8, and ii. 23.) II. How ITS RESOURCES WERE MAINTAINED. 1. By the miracle-working power of God. (1) "The barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord which lie spa.ke by Elijah." This supplied not only the guest but the widow and her son for two years and a half. As Bp. Hall remarks, '' Never did corn or olive so increase in the growing as these did in the using.'' (2) This miracle was similar to that of the manna. The oil was used as butter for the meal, and the taste of the manna was like fresh oil (Num. xi. 8). Also to Christ's miracles of the loaves. (3) The lessons are the same. The miracles all teach that "man lives not by bread alone, but by the word of God." That this spiritual food is the gift of God. That it differs essentially from the brea,d that perishes. Not only is it imperishable, but it multiplies in the using, grows as it is dispensed. How delightful were the spiritual feasts of that two years and n half in the widow's dwelling I (See Rev. iii. 20.) 2. Through the faith of the widow. (1) She was predisposed to believe. God saw this, else He had not honoured her with His command to BUStain his prophet. (See Luke iv. 24--26.) Let nB ever live in that moral fitness to be employed by God. (2) This disposition was encouraged. She waited for something to justify her faith in God, and she got it: "And Elijah said unto her, Fear not; go and do as thou hast said," &c. (vers. 13, 14). She knew that the word of the Lord was with Elijah. And this instruction to make first a little cake for the prophet was according to God's order. (See Num. xv. 20, 21.) (3) She proved the genuineness of her faith by her works. '' She did according to the saying of Elijah." By works faith is perfected. And God justified the faith that jnBtified him.-J. A. M. Vers. 17, 18.-The Reproachea of Death. In verse 15 we read that the widow and her household did eat of the multiplied meal O aays" (0 10 1), a term which is by some Hebraists understood, when used without qualification, to denote a year. So the phrase with which the text opens, "And it came to pass after these things," imports that the miracle of raising the widow's son occurred" after" Elijah had been one year in her house. The "things" to which this miracle succeeded were the earlier signs of the presence of God with the prophet, meanwhile the widow read the bereavement her own way. I. SHE SAW THE HAND OF GoD IN IT. 1. She attributed it to Elij{l,h. "Art thou come unto me, to- slay my son." (1) Not, however, under any notion of unkind- ness to her in the heart of the prophet. For (a) had she not, and her son with her, been saved from death by famine in connexion with his sojourn in her house? (b) The heavenly conversation they must have had during the year would preclude such an idea. (2) Yet here is the fact; and it is written for oµr learning. The incidents in Scripture, given under Divine iI-apiration, are therefore to be very particularly noted. They cannot be too careti lly or too prayerfully studied. 2. She attributed it to him aa a "man of Goa." (J J This was not, in her estimation, an ordinary case of death. The circumstances surrounding it were all extraordinary. on. xvn. 1-24.] THE FIRST BOOK OF KINGS. 403 - - - - - - - - - - - - - - - - - - - - - - - --·---- - - - - - (2) At least she saw that it was intended by God for some high purpose. She was right. We should not be wrong so to regard ordinary providences. All God's purposes are high. All Hie providences are important. His providence is in everything. Life therefore is no stale thing. II. SHE READ 1119 REPROACHES IN IT. " Art thou come to call my sin to my remembrance 'l" 1. We should never forget that we are sinners. (1) Whatever reminds us of God should remincl us of sin. For all sin is, directly or inclirectly, against Him; and this is the gravest side of the offence (Paa. Ii. 4; Luke xv. 21). (2) Death especially should remind us of God, before whose tribunal it conducts us. So it should especially remind us of sin, for it is its wages appointed by God. 2. The remembrance, however, will affect us variously accordin,q to our moral state. (1) Sin, in the first instance, is called to the remembrance of all that they may hata it and forsake it. (2) To those who have endeavoured to do this, it is still en.lied to remembrance, that they may trust in Christ for forgiveness and salvation. (3) To the justified it is called to remembrance that they may praise God for His mercy. In this sense sin will be remembered even in heaven. (See Rev. v. 9; vii. 9, 17.) III. SHE CONNECTED THESE REPROACHES WITH THE PRESENCE OF ELIJAH. "What have I to do with thee, 0 thou man of God 'l " &c. 1. Why did she do this .z (1) Prophets were sent usually to reprove, and denounce judgments. Hence the coming of Samuel to Bethlehem inspired the magistrates and people with alarm. (See 1 Sam. xvi. 4.) This bereavement, therefore, might suggest to the widow her sin in general, or some particular sin, though not clearly defined to her as yet. (2) Or it might have brought home to her some imperfection in the service of God which she had not previously sufficiently considered. Had she adequately appre- ciated the great privilege of having such a guest 'l (3) Was there not in this a con- fession that she was unworthy of such an honour, and a desire implied that she should be made worthy, lest otherwise his continued presence must become an occasion of judgments 'l Was not the expression of Peter, with whom Jesus lodged, of similar import when the divinity of the Master was brought vividly before him by the miraculous draught of fishes, and he exclaimed," Depart from me, for I am a sinful man, 0 Lord?" (Luke v. 8). 2. Did she not here recognize a, great truth J (1) What sanctifications and consecrations Levites, and more especially sons of Aaron, needed, who had to draw near to God; and how perilous to them, even then, were their approaches to that sacred presence I (Exod. xxviii. 43; Levit. viii. 35; xv. 31; xvi. 2, 13; xxii 9; Num. iv. 15; xvii. 13). (2) How clean should they be who bear now the vessels of the Lord I How careful unsanctified persons should be not to tamper with holy things I Witness the judgments upon U zzah and U zzia.h. (See 1 Sam. vi. 19; 2 Sam. vi. 7; 2 Chron. xxvi. 19, 20.) The sanctification now required is moral, of which the ceremonial was the type. (3) All shall have to appear in the very presence of the Judge. How shall we stand then? Let us now prepare for that solemnity.-J. A. M. Vers. 19-24.-The Sign of the Widow's Son. Here is e. touching sceno-a poor widow pressing to her bosom the corpse of her only child, while in the agony of her bereaved soul, addressing Elijah, she says, "What have I to do with thee, 0 thou man of God 'l art thou come to call my sin to my remembrance, and to slay my son 'l" Now note the words of the text: "And he said unto her, Give me thy son," &c. In this history we have- I. AN EXAMPLE OF THE POWER OF FAITH. Behold here-1. The spirit of faith. (1) H~ had confidence in God before he prayed. This is evident from the manner in which he asked the widow for the corpse. He did not tell her what he intendeJ; but, on the other hand, neither did he express any hesitation as to the comfort she might expect. (2) This confidence must have been divinely authorizecl, else it would have been presumption which, instead of conciliating the favour, would hrwe awakened the displeasure of God. (8) This was what Elisha and the sons of the prophets called" the Spirit of Elijah," i.e., the Spirit of God abiding with him. (See 2 Kings ii. 9, 16.) 2. The prayer of faith. (1) He recognized the hand of Goel in the bereavement: "He.at thou also brought evil upon the widow with whom I  404 THE FIRST BOOK OF KINGS. [cR. XVII. 1--24.