could no more have remained unanswered than a cry for help addressed to Christ in the days of His flesh.

A similar conclusion would be reached if, somewhat realistically, we were to transport this history into our own days. If

a widow were, in like circumstances, to seek guidance and comfort, she would be pointed to the living God, and to His

sure promise of help in all straits. But what is this when translated into concrete fact other than the miracle wrought at

the intercession, or, if you please, at the instance, though not by the hands, of Elisha? And may we not say that, as

regards the result, the same miracle is still daily enacted, though not in the same manner as regards the succession of

events? In truth, the two worlds of the seen and unseen are not so wide apart as some imagine. To many of us the

answer to the "Give us this day our daily bread," comes directly from heaven, and more than the daily bread, or the like

of it, is assured to us in the realization of His daily and indirect help. And if in this history all this was exhibited in a

concrete manner, it was required in the circumstances of the time and for the purposes of the mission of Elisha,

although its lesson is to all time and to all men.

We mark, that in order to put aside any idea of direct agency in the matter on the part of the prophet, the miraculous

help was not sent by the hands of Elisha, but connected so far as possible with some visible and ordinary means. It is in

this manner that we explain the question of the prophet, what the widow had in her h ouse. And when she replied,

"Anointing oil," 164 the promised help was connected with the use of it as a means.

The widow was directed to borrow empty vessels from all her neighbors, then to shut the door behind her and her sons,

and to pour from what she h ad into those empty vessels, when the multiplying blessing of God would fill them. It

would be difficult to imagine any symbol more full of meaning and instruction, alike in its general direction and in its

details. It showed that God was a present help. H is special blessing, given when needed directly and miraculously,

would increase our scanty provision. Nor can we be mistaken in supposing that the direction to shut the door behind her

and her sons was intended to enjoin not only reverent acknowledgment, but silent worship of God. And truly so ought

we also, when seeking help from Him, ever to feel ourselves alone with Him, combining, like her of old, absolute trust

in the promise of His Word with active obedience to His direction: doing what lies in us wh ile praying; and praying

while doing it. Lastly, it seems quite in accordance with what had passed that when all the borrowed vessels were full,

and the oil had stayed, the widow should, before disposing of anything, have gone to the prophet for his direction, and,

we may add, equally so that Elisha should have told her first to pay her creditor, and then to employ the rest towards

the sustenance of herself and her sons.

The second narrative165 in this series of "the acts" of the prophet, transports us to the quiet of the village of Shunem,

and the retirement of a pious Israelitish home. We know Shunem from our former history,166 but then it was associated

with battle or else with scenes far different from those to which we are about to be introduced.

The modern Sulem is a wretched collection of mud-hovels. Except from its situation, it scarcely recalls the thriving,

healthy, happy, agricultural village of old, as it seemed to look in sunny contentment over the rich plain of Esdraelon. It

was in close contiguity to the summer palace of Jezreel, which was perched on the hill above, occupying a position

equally beautiful and commanding. And despite its nearness to a corrupt court, there was quite another moral

atmosphere about its homes. Shunem seems to have p reserved something of the old Israelitish spirit, some of that

purity, earnestness, impulsiveness, and we had almost said intenseness, which even long afterwards characterized

Northern Palestine and the people of Galilee. A sturdy sense of independence (2 Kings 4:13), combined with reverent

simplicity (verses 9, 10), warm home -affections (verses 16, 18, 20), earnest religiousness, and an unwavering spiritual

faith (verses 23, 24, 28) - such are the ideas which we have learned to associate with Shunem. And t he very physique of

this population seems to have corresponded with this moral healthiness. Apparently Shunem was not only the home of

wealthy men, but also of fair women, such as of the beautiful Abishag, King David's maiden wife (1 Kings 1:3), or the

lovely Shulamite  167 who ravished Solomon's heart (Cant. 6:13, etc.), and of the Shunammite of our present narrative.

We infer that at this time Elisha had been frequently passing between Samaria 168 and what was probably his ordinary

place of abode on Carmel.

The direct road from the one to the other place does not lead by Shunem, which lies somewhat farther to the east, at the

south-western slope of "little Hermon," and on the opposite side of Esdraelon from Carmel, at a distance of about

fifteen or twenty miles across the plain. But it so happened that on a certain occasion Elisha, "passed over [thus

literally] to Shunem." According to good Israelitish custom, hospitality would be offered to him; but it was only what