apostasy, owned Jehovah alike in her life and her home. Receiving a prophet, because of Him Who had sent him,

because he was a holy man of God - and with humility and entire self -forgetfulness - she received a prophet's reward in

the gift most precious to a Jewish mother, which she had not dared to hope for, even when announced to her. Then,

when severely tried, she still held fast to her trust in the promise - strong even when weakest ­ once more self -forgetful,

and following deepest spiritual impulse. And, in the end, her faith appears victorious - crowned by Divine mercy, and

shining out the more brightly from its contrast to the felt weakness of the prophet. As we think of this, it seems as if a

fuller light were shed on the history of t he trials of an Abraham, an Isaac, or a Jacob; on the inner life of those heroes of

faith to whom the Epistle to the Hebrews points us for example and learning (Hebrews 11), and on such Scripture -

sayings as these: "Jehovah killeth, and maketh alive: He bringeth down to the grave, and bringeth up" (1 Samuel 2:6);

"Know that Jehovah hath set apart him that is godly for Himself: Jehovah will hear when I call unto Him" (Psalms 4:3);

or this: "All the paths of Jehovah are mercy and truth unto such as keep His covenant and His testimonies" (Psalms

The last glimpse we have of the Shunammite in this narrative is when called by Elisha to receive back her living son,

she bends in lowly reverence, and then silently retires (2 Kings 4:36, 37). When next we meet her, it is in circumstances

of trial almost as great as that through which she had formerly passed. Once more she proves true, trustful, and brave;

and once more is her faith crowned by mercy and deliverance.

Secondly, we think of the symbolical and typical teaching of this history.182 The Rabbis discuss the question, whether

the dead child of the Shunammite could have Levitically defiled those who touched him.

This Pharisaic scruple deserves record for the significant answer it elicits: "The dead defileth, but the living does not

defile." To us all this includes a meaning deeper than they could attach to it. The story speaks to us of Him through

Whom "death is swallowed up in victory." As we think of Him Who, as God Incarnate, and as the Sent of the Father, is

to us the Representative and the Prophet of God in a unique sense, we recall that it was not, as by Elijah or Elisha,

through prayer and personal contact, but by the Word of His power that He raised the dead (Mark 5:39-42; Luke 7:13-

15; John 11:43 , 44). And beyond this we remember that "the hour.... now is, when the dead shall hear the Voice of the

Son of God: and they that hear shall live"; and that "whosoever liveth and believeth" in Christ "shall never die" (John

5:25; 11:26).

Lastly, as regards the supernatural in this history, we fully admit that, as previously indicated, the history of Elijah and

Elisha marks, so to speak, the high-point in the miraculous attestation of the mission of the prophets. But, by the side of

it, there are so many elements of purely human interest, so many indications of human weakness, and so many details

which would not have found a place in a legendary account (such as the fruitless mission of Gehazi), while, on the

other hand, there is such unadorned simplicity about the whole narrative, and so much spiritual and typical teaching in

it as to carry home almost instinctive conviction of the truth and reality of what is recorded.

Yet another, we might almost call it twofold, narrative taken from the history of Elis ha's more private ministry claims

our attention (2 Kings 4:38 -44). It is instructive, as confirming the view that this whole section about Elisha's ministry

is taken from a special work on the subject, that the scene is now laid at a considerable interval from the previous

history, and at a time of famine (v. 38), which is only long afterwards described in connection with Elisha's prophecy (2

Kings 8:1). The prophet is once more at Gilgal - not that near Jericho, but another Gilgal, close to Ebal and Gerizim,

south-west of Shilo, and situated on a commanding plateau, 3,000 feet above the sea. Here a community of "the sons of

the prophets" seems to have been settled (comp. 2 Kings 2:1). It is impossible to say whether Elisha was in the habit of

visiting these settlements occasionally or at regular intervals, or else had come on purpose to share the poverty of the

community at a time of exceptional distress. The former seems, however, the more likely, since we are told of "the sons

of the prophets sitting before him," which, according to well-known Hebrew usage, means that Elisha was giving them

instruction (comp. 2 Kings 6:1; Ezekiel 8:1; 14:1; 33:31; Zechariah 3:8; Acts 22:3).

While thus engaged the prophet directed that the usual humble meal should be prepared for the wants of his hearers.

Even although it was a time of famine, yet the fare provided was so poor - and this, so far as the text informs us, not

merely exceptionally, owing to the dearth - that our former impressions, derived from the straitened circumstances of

the prophet's widow (4:1, 2), are fully confirmed. In truth, "the sons of the prophets" seem not only to have supported

themselves by manual labor, but to have lived in the humblest manner. This willing submission to poverty and want