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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 4:8–17. His two-level outline is real structure in the source text, so it is rendered as structure.
The giving of a son to such as were old, and had been long childless, was an ancient instance of the divine power and favour, in the case of Abraham, and Isaac, and Manoah, and Elkanah; we find it here among the wonders wrought by Elisha. This was wrought in recompence for the kind entertainment which a good woman gave him, as the promise of a son was given to Abraham when he entertained angels. Observe here,
I.The kindness of the Shunammite woman to Elisha.
Things are bad enough in Israel, yet not so bad but that God's prophet finds friends, wherever he goes. Shunem was a city in the tribe of Issachar, that lay in the road between Samaria and Carmel, a road that Elisha often travelled, as we find Kg2 2:25. There lived a great woman, who kept a good house, and was very hospitable, her husband having a good estate, and his heart safely trusting in her, and in her discreet management, Pro 31:11. So famous a man as Elisha could not pass and repass unobserved. Probably he had been accustomed to take some private obscure lodgings in the town; but this pious matron, having notice once of his being there, pressed him with great importunity, and, with much difficulty, constrained him to dine with her, Kg2 4:8. He was modest and loth to be troublesome, humble and affected not to associate with those of the first rank; so that it was not without some difficulty that he was first drawn into an acquaintance there; but afterwards, whenever he went that way in his circuit, he constantly called there. So well pleased was she with her guest, and so desirous of his company, that she would not only bid him welcome to her table, but provide a lodging-room for him in her house, that he might make the longer stay, not doubting but her house would be blessed for his sake, and all under her roof edified by his pious instructions and example - a good design, yet she would not do it without acquainting her husband, would neither lay out his money nor invite strangers to his house without his consent asked and obtained, Kg2 4:9, Kg2 4:10. She suggests to him,
1.That the stranger she would invite was a holy man of God, who therefore would do good to their family, and God would recompense the kindness done to him; perhaps she had heard how well paid the widow of Sarepta was for entertaining Elijah.
2.That the kindness she intended him would be no great charge to them; she would build him only a little chamber. Perhaps she had no spare room in the house, or none private and retired enough for him, who spent much of his time in contemplation, and cared not for being disturbed with the noise of the family. The furniture shall be very plain; no costly hangings, no stands, no couches, no looking-glasses, but a bed, and a table, a stool, and a candlestick, all that was needful for his convenience, not only for his repose, but for his study, his reading and writing. Elisha seemed highly pleased with these accommodations, for he turned in and lay there (Kg2 4:11), and, as it should seem, his man in the same chamber, for he was far from taking state.
II.Elisha's gratitude for this kindness.
Being exceedingly pleased with the quietness of his apartment, and the friendliness of his entertainment, he began to consider with himself what recompence he should make her. Those that receive courtesies should study to return them; it ill becomes men of God to be ungrateful, or to sponge upon those that are generous.
1.He offered to use his interest for her in the king's court (Kg2 4:13): Thou hast been careful for us with all this care (thus did he magnify the kindness he received, as those that are humble are accustomed to do, though in the purse of one so rich, and in the breast of one so free, it was as nothing); now what shall be done for thee? As the liberal devise liberal things, so the grateful devise grateful things. "Wouldst thou be spoken for to the king, or the captain of the host, for an office for thy husband, civil or military? Hast thou any complaint to make, any petition to present, any suit at law depending, that needs the countenance of the high powers? Wherein can I serve thee?" It seems Elisha had got such an interest by his late services that, though he chose not to prefer himself by it, yet he was capable of preferring his friends. A good man can take as much pleasure in serving others as in raising himself. But she needs not any good offices of this kind to be done for her: I dwell (says she) among my own people, that is, "We are well off as we are, and do not aim at preferment." It is a happiness to dwell among our own people, that love and respect us, and to whom we are in a capacity of doing good; and a greater happiness to be content to do so, to be easy, and to know when we are well off. Why should those that live comfortably among their own people covet to live delicately in kings' palaces? It would be well with many if they did but know when they were well off. Some years after this we find this Shunammite had occasion to be spoken for to the king, though now she needed it not, Kg2 8:3, Kg2 8:4. Those that dwell among their own people must not think their mountain stands so strong as that it cannot be moved; they may be driven, as this good woman was, to sojourn among strangers. Our continuing city is above.
2.He did use his interest for her in the court of heaven, which was far better. Elisha consulted with his servant what kindness he should do for her, to such a freedom did this great prophet admit even his servant. Gehazi reminded him that she was childless, had a great estate, but no son to leave it to, and was past hopes of having any, her husband being old. If Elisha could obtain this favour from God for her, it would be the removal of that which at present was her only grievance. Those are the most welcome kindnesses which are most suited to our necessities. He sent for her immediately. She very humbly and respectfully stood in the door (Kg2 4:15), according to her accustomed modesty, and then he assured her that within a year she should bring forth a son, Kg2 4:16. She had received this prophet in the name of a prophet, and now she had not a courtier's reward, in being spoken for to the king, but a prophet's reward, a signal mercy given by prophets and in answer to prayer: the promise was a surprise to her, and she begged that she might not be flattered by it: "Nay, my lord, thou are a man of God, and therefore I hope speakest seriously, and doth not jest with me, nor lie unto thy handmaid." The event, within the time limited, confirmed the truth of the promise: She bore a son at the season that Elisha spoke of, Kg2 4:17. God built up her house, in reward to her kindness in building the prophet a chamber. We may well imagine what joy this brought to the family. Sing, O barren! thou that didst not bear.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Elisha said to the Shunammite woman, “At this season, in due time, you shall embrace a son.” He wanted to pay his debt for her service and pious assistance to him. Since she was blessed with the goods of the Law but was deprived of children, even though the Law also promised children to those who observed it, she ardently desired to have an heir for those goods. So Elisha promised the Shunammite woman this blessing, even though she had not asked for it.
We have heard that after this blessed Elisha passed by Shunem, where a certain woman received him and said to her husband, “I perceive that this is a man of God: let us make him a chamber and put a bed in it for him, and a table, and a stool and a candlestick, that when he comes, he may abide there.” Now, that woman was sterile, but at the prayer of Elisha she bore a son. So, too, the church was sterile before the coming of Christ; but just as that other bore a son at the prayer of Elisha, so the church bore the Christian people when Christ came to it. However, the son of that woman died during the absence of Elisha; thus also, the church’s son, that is, the Gentiles, died through sin before Christ’s advent. When Elisha came down from the mountain, the widow’s son was revived; and when Christ came down from heaven, the church’s son or the Gentiles were restored to life.
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Summary
Second Kings 4:16 captures a profound moment of divine intervention and human response within the narrative of the Shunammite woman. It records the prophet Elisha's miraculous promise of a son to a childless, elderly couple, offered as a direct recompense for their extraordinary hospitality. The verse also vividly portrays the woman's immediate, deeply human reaction of disbelief and caution, born from past disappointments and a fear of false hope, setting the stage for God's faithful fulfillment.
Context
Literary Context
This verse is central to the extended narrative of the Shunammite woman, beginning in 2 Kings 4:8. The preceding verses establish her as a wealthy, devout, and exceptionally hospitable woman who, along with her husband, provides a dedicated lodging for Elisha whenever he passes through Shunem. Elisha, desiring to repay her kindness, instructs his servant Gehazi to inquire about her needs. It is through Gehazi that Elisha learns of her childlessness and her husband's advanced age, a significant source of sorrow and vulnerability in ancient Israelite society. The promise in 2 Kings 4:16 directly addresses this deeply felt need, leading immediately into the miraculous fulfillment of the prophecy in 2 Kings 4:17 and the subsequent narrative of the child's death and Elisha's powerful intercession.
Historical & Cultural Context
In ancient Israel, childbearing, particularly the birth of a son, was paramount for family continuity, inheritance, and social standing. Childlessness was often perceived as a curse or a sign of divine displeasure, leading to significant social stigma and personal grief. The concept of hospitality, as demonstrated by the Shunammite woman, was a deeply ingrained cultural value, considered a sacred duty and a mark of righteousness. Providing for a prophet, a "man of God," was especially meritorious, as it demonstrated reverence for God's messenger. The prophet's authority was widely recognized, and their words were understood as direct pronouncements from Yahweh, making the woman's initial skepticism, though understandable, a direct challenge to the prophetic word. The reference to "this season, according to the time of life" likely points to the annual cycle of agricultural festivals or a specific time of year, emphasizing the precision of the divine promise.
Key Themes
The account of the Shunammite woman, culminating in the promise of 2 Kings 4:16, powerfully illustrates several key themes. Firstly, it highlights Divine Promise and Fulfillment, showcasing God's sovereign ability to intervene in natural circumstances and bring life to barrenness, a theme echoed in the stories of Sarah in Genesis 18:10 and Hannah in 1 Samuel 1:20. Secondly, it explores Human Doubt and Faith, as the Shunammite woman's initial skepticism contrasts with the divine certainty of Elisha's word, inviting readers to consider their own responses to God's seemingly impossible promises. Thirdly, the narrative underscores the principle of God's Reward for Hospitality and Generosity, demonstrating that selfless acts of kindness towards God's servants are not overlooked but are often met with extraordinary divine blessing, as seen throughout 2 Kings 4. Finally, the story reinforces the Authority and Power of the Prophet, presenting Elisha as a true "man of God" through whom Yahweh actively works miracles, affirming His presence and power among His people.
Exposition and Analysis
Key Word Analysis
This word carries significant theological weight. While it can simply mean "appointed time" or "fixed season," it often refers to a divinely appointed time, a festival, or a sacred assembly. In this context, it implies that the timing of the son's birth is not arbitrary but precisely ordained by God, underscoring the divine control and certainty of the promise. It elevates the natural timing to a moment of divine significance.
This verb literally means "to clasp," "to fold the arms," or "to embrace." It conveys the intimate, physical act of holding a child. In the context of a barren woman, it speaks not just of giving birth but of the profound joy, love, and fulfillment that comes with finally holding a long-awaited son. It paints a picture of the deep emotional satisfaction that would accompany the miraculous fulfillment of the promise.
This is a title of profound respect and authority, consistently applied to prophets like Moses, Samuel, Elijah, and Elisha. It signifies someone who belongs to God, acts on His behalf, and speaks His very words. The Shunammite woman's use of this title acknowledges Elisha's divine commission and prophetic power, making her subsequent plea "do not lie unto thine handmaid" an expression of her desire for his words, as a man of God, to be absolutely trustworthy and not a source of cruel disappointment.
Verse Breakdown
"And he said, About this season, according to the time of life, thou shalt embrace a son."
Elisha, acting as God's mouthpiece, delivers a precise and astonishing prophecy. The phrase "About this season, according to the time of life" (or "at this time next year") indicates a full gestational cycle, specifying the exact timeframe for the miraculous birth. The promise that she "shalt embrace a son" directly addresses her deepest unfulfilled desire, offering not just a child but the intimate joy of motherhood. This is a divine declaration of a future reality that defies natural expectation, highlighting God's power over biological limitations.
"And she said, Nay, my lord, [thou] man of God, do not lie unto thine handmaid."
The Shunammite woman's response is a raw expression of human skepticism and vulnerability. Her "Nay, my lord" is a polite but firm rejection of the seemingly impossible news. Her plea, "do not lie unto thine handmaid," reveals a fear of false hope and the pain of potential disappointment. Having lived with childlessness for so long, she has perhaps learned to guard her heart against promises that seem too good to be true. Despite acknowledging Elisha as "man of God," her past experiences and pragmatic outlook momentarily overshadow her faith in the divine power he represents.
Literary Devices
The passage employs several potent Literary Devices. Dialogue is central, driving the narrative and revealing character. Elisha's direct, prophetic declaration contrasts sharply with the Shunammite woman's immediate, emotionally charged response, highlighting the tension between divine omnipotence and human limitation. There is a subtle Irony in her plea, "do not lie unto thine handmaid." While she acknowledges Elisha as a "man of God" – implying truthfulness and divine authority – she simultaneously expresses a fear that his words might prove false, demonstrating the struggle between intellectual assent to God's power and the practical outworking of faith in the face of the impossible. The promise itself serves as Foreshadowing, not only of the miraculous birth that follows but also, implicitly, of the later, even greater miracle of the child's resurrection in the same chapter, demonstrating Elisha's consistent role as an agent of life and restoration. Finally, the entire exchange is built on a powerful Contrast between the divine promise of life and the human experience of barrenness and doubt, setting the stage for God's demonstration of faithfulness.
Theological and Thematic Connections
This pivotal verse underscores God's active involvement in the lives of His faithful, demonstrating His power to reverse seemingly irreversible circumstances and fulfill desires that appear humanly impossible. It highlights the divine initiative in blessing those who demonstrate selfless hospitality and reverence for His servants. The woman's initial doubt, while understandable, serves as a poignant reminder of the human tendency to limit God based on past experiences or present realities, yet it ultimately magnifies God's faithfulness when His promise is fulfilled. The narrative invites believers to trust in God's word, even when it defies logic or expectation, recognizing that His "appointed time" (mo'ed) is perfect.
Reflection and Application
The Shunammite woman's story, particularly her response in 2 Kings 4:16, offers a profound lesson in the dynamics of divine promise and human faith. Her initial "Nay, my lord, do not lie unto thine handmaid" resonates with anyone who has faced prolonged disappointment or has learned to temper hope to avoid further pain. Yet, God's promise, delivered through His prophet, transcends her skepticism, demonstrating that His plans are not contingent on our immediate belief but on His sovereign will and faithfulness. This narrative encourages us to cultivate a posture of expectant faith, even when circumstances seem barren or promises appear impossible. It reminds us that God often chooses to work through the miraculous to reveal His glory and that our acts of generous hospitality and service to His kingdom do not go unnoticed, often leading to blessings far beyond what we could ask or imagine. We are called to hold fast to God's word, trusting that His "appointed time" will bring forth His perfect will.
Questions for Reflection
FAQ
Why did the Shunammite woman respond with doubt, despite Elisha being a "man of God"?
The Shunammite woman's response, "Nay, my lord... do not lie unto thine handmaid," stems from a deep-seated human experience of prolonged childlessness and the associated grief and disappointment. For years, she and her husband had been without a child, and her husband was now old, making natural conception impossible. Her plea is not necessarily a rejection of Elisha's authority as a "man of God," but rather a protective mechanism born from a fear of false hope. She likely did not want to be subjected to another disappointment, especially concerning such a sensitive and deeply personal matter. Her words reflect a pragmatic realism shaped by her life circumstances, highlighting the tension between human experience and the miraculous power of God. It's a very human reaction that underscores the extraordinary nature of the divine promise.
What is the significance of the phrase "according to the time of life" in Elisha's prophecy?
The phrase "according to the time of life" (KJV) or "at this time next year" (NIV/ESV) translates the Hebrew מוֹעֵד (mo'ed), which means an "appointed time" or "fixed season." This is significant because it indicates a precise, divinely ordained timing for the fulfillment of the promise. It's not a vague prediction but a specific window within the natural cycle, emphasizing the certainty and intentionality of God's action. It implies that within one full year, the woman would conceive and give birth, thus "embracing a son." This specific timeframe underscores the miraculous nature of the event, as it would happen according to God's perfect calendar, not human expectation or biological limitation.
Christ-Centered Fulfillment
The miraculous birth of the Shunammite woman's son, promised by the "man of God" Elisha, powerfully foreshadows the ultimate divine promise and the miraculous birth of God's own Son, Jesus Christ. Just as the Shunammite woman's barrenness was overcome by a divine word, so too was humanity's spiritual barrenness and inability to produce righteousness overcome by the advent of Christ. The son given to the Shunammite woman was a temporary blessing, a physical heir; however, Jesus is the eternal Son, the ultimate fulfillment of all God's promises, through whom we receive spiritual adoption and eternal inheritance. His birth, conceived by the Holy Spirit in the virgin Mary, was the ultimate "according to the time of life" (mo'ed) moment, God's perfectly appointed time for the redemption of humanity (Galatians 4:4). The Shunammite woman's initial doubt, though overcome by God's faithfulness, stands in contrast to the call for absolute faith in Christ, who is the true "man of God," the Prophet greater than Elisha (Deuteronomy 18:15; John 6:14). In Christ, the promise of life is not merely a physical son but spiritual new birth and eternal life for all who believe (John 3:16). He is the ultimate fulfillment of God's blessing, bringing true joy and an everlasting "embrace" with God.