2Ki 4:1-7 | Clarke | STEP | 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, . His entertainment at the house of a respectable woman in Shunem, . He foretells to his hostess the birth of a son, . After some years the child dies, and the mother goes to Elisha at Carmel; he comes to Shunem, and raises the child to life, vv. 18-37. He comes to Gilgal, and prevents the sons of the prophets from being poisoned by wild gourds, . He multiplies a scanty provision, so as to make it sufficient to feed one hundred men, . Verse 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; , and . 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, , 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; . And our Lord alludes to it, , 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.

2 Kings 4:1-7

Introduction

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, 2Kgs 4:1-7. His entertainment at the house of a respectable woman in Shunem, 2Kgs 4:8-10. He foretells to his hostess the birth of a son, 2Kgs 4:11-17. After some years the child dies, and the mother goes to Elisha at Carmel; he comes to Shunem, and raises the child to life, vv. 18-37. He comes to Gilgal, and prevents the sons of the prophets from being poisoned by wild gourds, 2Kgs 4:38-41. He multiplies a scanty provision, so as to make it sufficient to feed one hundred men, 2Kgs 4:42-44.

Verse 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; 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. Verse 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. Verse 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. Verse 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.