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TOPIC: Pink, Arthur - Gleanings From Elisha (Other Topics in this Collection)
SUBJECT: 13-Ninth Miracle - Twenty Loves of Barley
Other Subjects in this Topic:
NINTH MIRACLE-TWENTY LOAVES OF BARLEY
Chapter 13
It Seems Strange so few have perceived that a miracle is recorded in 2
Kings 4:42-44, for surely a careful reading of those verses makes it
evident that they describe the wonder-working power of the Lord. How else
can we explain the feeding of so many with such a little and then a
surplus remaining? It is even more strange that scarcely any appear to
have recognized that we have here a most striking foreshadowment of the
only miracle wrought by the Lord Jesus which is narrated by all the four
evangelists, namely, His feeding of the multitude from a few loaves and
fishes. In all of our reading, we have not only never come across a
sermon thereon, but so far as memory serves, not so much as a quotation
from or allusion to this striking passage. Thomas Scott dismisses the
incident with a single paragraph, and though Matthew Henry is a little
fuller, he too says nothing about the supernatural character of it. We
wonder how many of our readers, before turning to this article, could
have answered the question, Where in the Old Testament is described the
miracle of the feeding of a multitude through the hands of a man?
First, the Occasion of the Miracle
Though there was a "dearth [famine] in the land" (2Ki_4:38) yet we
learn from the first verse of our passage that it was not a total or
universal one: some barley had been grown in Baal-shalisha. In this we
may perceive how in wrath the Lord remembers mercy. Even where the crops
of an entire country are a complete failure-an exceedingly exceptional
occurrence-there is always food available in adjoining lands. Therein we
behold an exemplification of God's goodness and faithfulness. He
declared, "While the earth remaineth, seedtime and harvest, and cold and
heat, and summer and winter, and day and night shall not cease" (Gen.
8:22). Though more than four thousand years have passed since then, each
returning one has furnished clear evidence of the fulfillment of that
promise-a demonstration both of the divine veracity and of God's
continuous regulation of the affairs of earth. As we have said, it is
very rare for there to be a total failure of the crops in arty single
country, for as the Lord declares, "I caused it to rain upon one city,
and caused it not to rain upon another city: one piece was rained upon,
and the piece whereon it rained not withered" (Amo_4:7).
Second, the Contributor to the Miracle
"And there came a man from Baal-shalisha, and brought the man of God
bread of the firstfruits" (2Ki_4:42). Let us begin by observing how
naturally and artlessly the conduct of this unnamed man is introduced.
Here was one who had a heart for the Lord's servant in a time of need,
who thought of him in this season of scarcity and distress, and who went
to some trouble to minister to him. Shalisha adjoined Mount Ephraim (1
Sam. 9:4), and probably a journey of considerable distance had to be
taken in order to reach the prophet. Ah, but there was more behind this
man's action than meets the eye; we must look deeper if we are to
discover the springs of his deed. It is written, "The steps of a good man
are ordered by the LORD" (Psa_37:23). And thus it was in the case before
us. This man now befriended Elisha because God had worked in him "both to
will and to do of his good pleasure" (Phi_2:13). It is only by
comparing scripture with scripture we can discover the fullness of
meaning in any verse.
Before passing on let us pause and make application to ourselves of the
truth to which attention has just been called. It has an important
bearing on each of us, and one which needs to be emphasized in this day
of practical atheism. The whole trend of things in our evil generation is
to be so occupied with what are termed "the laws of Nature," that the
operations of the Creator are lost sight of; man and his doings are so
eulogized and deified that the hand of God in providence is totally
obscured. It should be otherwise with the saint. When some friend comes
and ministers to your need, while being grateful to him, look above him
and his kindness to the One who has sent him. I may pray, "Give us this
day our daily bread" and then, because I am so absorbed with secondary
causes and the instruments which He may employ, fail to see my Father's
hand as He graciously answers my petition. God is the giver of everything
temporal as well as spiritual, even though He uses human agents in the
conveying of them.
"And there came a man from Baal-shalisha." This town was originally
called "Shalisha" but the evil power exerted by Jezebel had stamped upon
it the name of her false god, as was the case with other places (cf.
"Baal-hermon," 1Ch_5:23). But even in this seat of idolatry
there was at least one who feared the Lord, who was regulated by His law,
and who had a heart for His servant. This should be a comfort to the
saints in a time of such fearful and widespread declension as now
prevails. However dark things may get, and we believe they will yet
become much darker before there is any improvement, God will preserve to
Himself a remnant. He always has, and He always will. In the antediluvian
world there was a Noah, who by grace was upright in his generations and
walked with God. In Egypt, when the name of Jehovah was unknown among the
Hebrews, a Moses was raised up, who refused to be called the son of
Pharaoh's daughter. So now there is one here and there as a voice in the
wilderness. Though the name of this man from Shalisha is not given, we
doubt not it is inscribed in the Book of Life.
"And there came a man from Baal-shalisha, and brought the man of God
bread of the firstfruits." Again we point out that there is more here
than meets the careless eye or is obvious to the casual glance. Other
passages which make mention of the "firstfruits" must be compared if we
are to learn the deeper meaning of what is here recorded and discover
that this man's action was something more than one of thoughtfulness and
kindness to Elisha. "The first of the firstfruits of thy land thou shalt
bring into the house of the LORD thy God" (Exo_23:19, 34:26). The
"firstfruits," then, belonged to the Lord, being an acknowledgment both
of His goodness and proprietorship; a fuller and very beautiful passage
is found in Deu_26:1-11. From Num_18:8-13 we learn that these
became the portion of the priests. "Whatsoever is first ripe in the land,
which they [the people] shall bring unto the LORD, shall be thine
[Aaron's and his sons]; every one that is clean in thine house shall eat
of it" (Num_18:13). The same holds good in the rebuilt temple. "The
first of all the firstfruits... shall be the priest's" (Eze_44:30).
This man from Shalisha then, was, in principle, acting in obedience to
the divine law. We say "in principle," because it was enjoined that the
firstfruits should be taken into "the house of the LORD" and that they
became the priest's portion. But this man belonged to the kingdom of
Israel and not of Judah; he lived in Samaria and had no access to
Jerusalem, and even had he gone there, entrance to the temple had been
forbidden. In Samaria there were none of the priests of the Lord, only
those of Baal. But though he rendered not obedience to the letter, he
certainly did so to the spirit, for he recognized that these firstfruits
were not for his own use; and though Elisha was not a priest he was a
prophet, a servant of the Lord. It is for this reason, we believe, that
it is said he brought the firstfruits not to "Elisha" but to "the man of
God." That designation occurs first in Deu_33:1 in connection
with Moses, and is descriptive not of his character but of his office-one
wholly devoted to God, his entire time spent in His service. In the Old
Testament it is applied only to the prophets and extraordinary teachers
(1Sa_2:27, 9:6; 1Ki_17:18); but in the New Testament it seems to
belong to all of God's servants (1Ti_6:11; 2Ti_3:17).
What has been pointed out above should throw light on a problem which is
now troubling many conscientious souls and which should provide comfort
in these evil days. The situation of many of God's people is now much
like that which prevailed when our present incident occurred. It was a
time of apostasy, when everything was out of order. Such is the present
case of Christendom. It is the clear duty of God's people to render
obedience to the letter of His Word wherever that is possible; but when
it is not, they may do so in spirit. Daniel and his fellow Hebrews could
not observe the Passover feast in Babylon, and no doubt that was a sore
grief to them. But that very grief signified their desire to observe it,
and in such cases God accepts the will for the deed. For many years past,
this writer and his wife have been unable to conscientiously celebrate
the Lord's supper; yet (by grace) we do so in spirit, by remembering the
Lord's death for His people in our hearts and minds. "Not forsaking the
assembling of ourselves together" (Heb_10:25) is very far from meaning
that the sheep of Christ should attend a place where the "goats"
predominate, or where their presence would sanction what is dishonoring
to their Master.
Before passing on, we should point out another instructive and
encouraging lesson here for the humble saint. This man from Shalisha,
acting in the spirit of God's law, journeying with his firstfruits to
where Elisha was, could have had no thought in his mind that by this
action he was going to be a contributor to a remarkable miracle. Yet such
was actually the case, for those very loaves of his became the means, by
the wonder-working power of God, of feeding a large company of people.
And this is but a single illustration of a principle which, under the
government of God, is of frequent occurrence, as probably most of us have
witnessed. Ah, my reader, we never know how far-reaching may be the
effects and what fruits may issue for eternity from the most
inconspicuous act done for God's glory or for the good of one of His
people. How often has some obscure Christian, in the kindness of his
heart, done something or given something which God has been pleased to
bless and multiply in a manner and to an extent which never entered his
(or her) mind.
"And brought the man of God bread of the firstfruits, twenty loaves of
barley, and full ears of corn in the husk thereof." How it appears that
it delighted the Holy Spirit to describe this offering in detail. Bearing
in mind that a time of serious "dearth" then prevailed, may we not see in
the varied nature of this gift thoughtfulness and consideration on the
part of him that made it. Had the whole of it been made up in the form of
"loaves," some of it might have become moldy before the whole of it was
eaten. At best it would need to be consumed quickly; to obviate that,
part of the barley was brought in the husk. On the other hand, had all
been brought in the ear, time would be required for the grinding and
baking, and in the meanwhile the prophet might be famished and fainting.
By such a division, both disadvantages were prevented. From the whole, we
are taught that in making gifts to another or in ministering to his needs
we should exercise care in seeing that it is in a form best suited to his
requirements. The application of this principle pertains to spiritual
things as well as temporal.
Third, the Generosity of the Miracle
Before noting the use to which Elisha put this offering, let us observe
that gifts sometimes come from the most unexpected quarters. Had this man
come from Bethel or Shunem there would be no occasion for surprise, but
that one from Baal-shalisha should bring God's servant an offering of his
firstfruits was certainly not to be looked for. Ah, does not each of
God's servants know something of this experience! If on the one hand some
on whose cooperation he had reason to count, failed and disappointed him,
others who were strangers befriended him. More than once or twice have
the writer and his wife had this pleasant surprise. We cherish their
memory, while seeking to forget the contrasting ones. Joseph might be
envied and mistreated by his brethren, but he found favor in the eyes of
Potiphar. Moses may be despised by the Hebrews, but he received kindly
treatment in the house of Jethro. Rather than have Elijah starve by the
brook Cherith, the Lord commanded the ravens to feed him. Our supplies
are sure, though at times they may come from strange quarters.
"And he said, Give unto the people, that they may eat" (2Ki_4:42). In
the preceding miracle this same trait is manifest: nothing is there said
of Elisha partaking of the pottage, nor even of the young prophets in his
charge, but rather "the people." Such liberality will not go unrewarded
by God, for He has promised "Give, and it shall be given unto you" (Luke
6:38). Such was the case here, for the very next thing recorded after his
"Pour out for the people that they may eat" (2Ki_4:41) is the
receiving of these twenty loaves. And what use does he now make of them?
His first thought was not for himself, but for others. We must not
conclude from the silence of this verse that the prophet failed either to
perceive the hand of God in this gift or that he neglected to return
thanks unto Him. Had the Scriptures given a full and detailed account of
such matters, they would run into many volumes. According to the law of
analogy we are justified in concluding that he did both. Moreover, what
follows shows plainly that his mind was stayed upon the Lord.
The situation which confronted Elisha is one that in principle has often
faced God's people. What the Lord gives to one is not to be used
selfishly but is to be shared with others. Yet sometimes we are in the
position that what is on hand does not appear sufficient for that
purpose. My supply may be scanty and the claims of a growing family have
to be met. If I contribute to the Lord's cause and minister to His
servants and people, may not my little ones go hungry? Here is where the
exercise of faith comes in. Lay hold of such promises as Luk_6:38 and 2
Corinthians 9:8; act on them and you shall prove that "the liberal soul
shall be made fat" (Pro_11:25). Especially should the ministers of
Christ set an example in this respect; if they be close-handed, it will
greatly hinder their usefulness. Elisha made practical use of what was
designed as an offering to the Lord, as David did not hesitate to take
the "shewbread" and give to his hungry men.
Fourth, the Opposition to the Miracle
"And his servitor said, What! should I set this before an hundred men?"
(2Ki_4:43). Ah, the servant of God must not expect others to be
equally zealous in exercising a gracious spirit or to cooperate with him
in the works of faith. No, not even those who are his assistants-none can
walk by the faith of another. (When Luther announced his intention of
going to Worms, even his dearest brethren sought to dissuade him.) But
was not such an objection a natural one? Yes, but certainly not
spiritual. It shows how shallow and fleeting must have been the
impression made on the man by the previous miracles. It was quite in
keeping with what we read elsewhere of this "servitor," Gehazi. His
language expressed incredulity and unbelief. Was he thinking of himself?
Did he resent his master's generosity and think, We shall need this food
for ourselves? And this, after all the miracles he had seen God work
through Elisha! Ah, it takes something more than the witnessing of
miracles to regenerate a dead soul, as the Jews made evident when the Son
of God was in their midst.
Fifth, the Means of the Miracle
Faith in God and His Word was the only human means involved. "He said
again, Give the people, that they may eat: for thus saith the LORD, They
shall eat, and shall leave thereof" (2Ki_4:43). Where there is real
faith in God it is not stumbled by the unbelief of others; but when it
stands in the wisdom of men, it is soon paralyzed by the opposition it
encounters. When blind Bartimaeus began to cry out, "Jesus, thou son of
David, have mercy on me," and many charged him that he should hold his
peace, "he cried the more a great deal" (Mar_10:46, 48). On the other
hand, one with a stony-ground hearer's faith endures for awhile, "for
when tribulation or persecution ariseth because of the word, by and by
[quickly] he is offended" (Mat_13:21). When Elisha had first said,
"Give unto the people, that they may eat," it was the language of faith.
2Ki_4:41 seems to show that the people had been seeking the prophet
in the extremity of their need. His own barrel of meal had probably run
low, and it is likely he had been praying for its replenishment. And here
was God's answer-yet in such a form or measure as to further test his
faith! Elisha saw the hand of God in this gift and counted upon His
making it sufficient to meet the needs of the crowd. Elisha regarded
those twenty loaves as an "earnest" of greater bounties.
Do we regard such providences as "a token for good," or are we so wrapped
up in the token itself that we look no further? It was a bold and
courageous faith in Elisha; he was not afraid the Lord would put him to
confusion and cause him to become a laughingstock to the people. At first
his faith was a general (yet sufficient) one in the character of God.
Then it met with a rebuff from Gehazi, but he refused to be shaken. And
now it seems to us that the Lord rewarded His servant's faith by giving
him a definite word from Himself. The way to get more faith is to use
what has already been given us (Luk_8:18), for God ever honors those who
honor Him. Trust Him fully and He will then bestow assurance. The
minister of Christ must not be deterred by the carnality and unbelief of
those who ought to be the ones to strengthen his hands and cooperate with
him. Alas, how many have let distrustful deacons quench their zeal by the
difficulties and objections which they raise. How often the children of
Israel opposed Moses and murmured against him, but "by faith . . . he
endured, as seeing him who is invisible" (Heb_11:27).
Sixth, the Antitype of the Miracle
There is no doubt whatever in our minds that the above incident supplies
the Old Testament foreshadowment of our Lord's miracle in feeding the
multitude, and it is both interesting and instructive to compare and
contrast the type with its antitype. Note, then, the following parallels:
(1), in each case there was a crowd of hungry people; (2), Elisha took
pity on them, and Christ had compassion on the needy multitude (Matthew
14:14); (3), a few "loaves" formed the principal article of diet, and in
each case they were barley ones (Joh_6:9); (4), in each case, the order
went forth "give [not 'sell'] the people that they may eat" (cf. Mark
6:37); (5), in each case an unbelieving attendant raised objection (John
6:7); (6), Elisha fed the crowd through his servant (2Ki_4:44) and
Christ through His apostles (Mat_14:19); (7), in each case a surplus
remained after the people had eaten (2Ki_4:44 and cf. Mat_14:20).
And now observe wherein Christ has the preeminence: (1), He fed a much
larger company, over five thousand (Mar_14:21) instead of one hundred;
(2), He employed fewer loaves-5 (Mat_14:17), instead of twenty; (3),
He supplied a richer feast, fish as well as bread; (4), He wrought by His
own power.
Seventh, the Meaning of the Miracle
It will suffice if we just summarize what we have previously dwelt upon.
(1) The servant of God who is faithful in giving out to others will not
himself be kept on short rations. (2) The more one obtains from God, the
more should he impart to the people: "Freely ye have received, freely
give." (3) God ever makes His grace abound to those who are generous. (4)
A true servant of God has implicit confidence in the divine character.
(5) Though he encounters opposition, he refuses to be stumbled thereby.
(6) Though other ministers ridicule him, he acts according to God's Word.
(7) God does not fail him, but honors his trust.
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