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recorded to mark the character of Gehazi. In any case it was not in him at a time of
dearth to dismiss the cares of the morrow by unselfish care for others. He would
scarcely venture to state his views explicitly, but, adopting the more prudent course,
contented himself with pointing out the apparent insufficiency of such provision for
so large a company. It might, according to the pious intention of the donor, have
supplied for some time the wants of the prophet, but to set it "before an hundred
men" - probably a round number for the whole community - was to lose the real good
that might be obtained, without an equivalent benefit to others. It needed the direct
command of Elisha to secure his obedience. But Elisha did more. For the teaching
not only of Gehazi, but of all, he added the promise, of which, indeed, this
unexpected provision was an earnest, that, scanty as it might seem, this provision
would not only suffice, but that there should be left over from it. And this, as we
understand it, in the widest sense of constant and sufficient supply for all the wants
of God's servants. For although this narrative is generally, and in a sense correctly,
regarded as prefiguring the miraculous multiplication of the scanty provision with
which our Lord fed the multitude (Matthew 14:19-21; John 6:9-13), yet the text does
not here indicate any such miraculous increase of the food. But it does most
emphatically indicate that Elisha was truly the prophet and servant of Jehovah; that
his trust in his God was absolute and unwavering; and that, true to His promise, the
Lord will always provide for His servants who look up unto Him. And this is the
final lesson of this history to all time and to all men.
(^)