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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 4:18–37. His four-level outline is real structure in the source text, so it is rendered as structure.
We may well suppose that, after the birth of this son, the prophet was doubly welcome to the good Shunammite. He had thought himself indebted to her, but henceforth, as long as she lives, she will think herself in his debt, and that she can never do too much for him. We may also suppose that the child was very dear to the prophet, as the son of his prayers, and very dear to the parents, as the son of their old age. But here is,
I.The sudden death of the child, though so much a darling.
he was so far past the perils of infancy that he was able to go to the field to his father, who no doubt was pleased with his engaging talk, and his joy of his son was greater than the joy of his harvest; but either the cold or the heat of the open field overcame the child, who was bred tenderly, and he complained to his father that his head ached, Kg2 4:19. Whither should we go with our complaints, but to our heavenly Father? Thither the Spirit of adoption brings believers with all their grievances, all their desires, teaching them to cry, with groanings that cannot be uttered, "My head, my head; my heart, my heart." The father sent him to his mother's arms, his mother's lap, little suspecting any danger in his indisposition, but hoping he would drop asleep in his mother's bosom and awake well; but the sickness proved fatal; he slept the sleep of death (Kg2 4:20), was well in the morning and dead by noon: all the mother's care and tenderness could not keep him alive. A child of promise, a child of prayer, and given in love, yet taken away. Little children lie open to the arrests of sickness and death. But how admirably does the prudent pious mother guard her lips under this surprising affliction! Not one peevish murmuring word comes from her. She has a strong belief that the child will be raised to life again: like a genuine daughter of Abraham's faith, as well as loins, she accounts that God is able to raise him from the dead, for thence at first she received him in a figure, Heb 11:19. She had heard of the raising of the widow's son of Sarepta, and that the spirit of Elijah rested on Elisha; and such confidence had she of God's goodness that she was very ready to believe that he who so soon took away what he had given would restore what he had now taken away. By this faith women received their dead raised to life, Heb 11:35. In this faith she makes no preparation for the burial of her dead child, but for its resurrection; for she lays him on the prophet's bed (Kg2 4:21), expecting that he will stand her friend. O woman! great is thy faith. he that wrought it would not frustrate it.
II.The sorrowful mother's application to the prophet on this sad occasion; for it happened very opportunely that he was now at the college upon Mount Carmel, not far off.
1.She begged leave of her husband to go to the prophet, yet not acquainting him with her errand, lest he should not have faith enough to let her go, Kg2 4:22. He objected, It is neither new moon nor sabbath (Kg2 4:23), which intimates that on those feasts of the Lord she used to go to the assembly in which he presided, with other good people, to hear the word, and to join with him in prayers and praises. She did not think it enough to have his help sometimes in her own family, but, though a great woman, attended on public worship, for which this was none of the times appointed; therefore, said the husband, "why wilt thou go to day? What is the matter?" "No harm," said she, "It shall be well, so you will say yourself hereafter." See how this husband and wife vied with each other in showing mutual regard; she was so dutiful to him that she would not go till she had acquainted him with her journey, and he so kind to her that he would not oppose it, though she did not think fit to acquaint him with her business.
2.She made all the haste she could to the prophet (Kg2 4:24), and he, seeing her at a distance, sent his servant to enquire whether any thing was amiss, Kg2 4:25, Kg2 4:26. The questions were particular: Is it well with thee? Is it well with thy husband? Is it well with the child? Note, It well becomes the men of God, with tenderness and concern, to enquire about the welfare of their friends and their families. The answer was general It is well. Gehazi was not the man that she came to complain to, and therefore she put him off with this; she said little, and little said is soon amended (Psa 39:1, Psa 39:2), but what she did say was very patient: "It is well with me, with my husband, with the child" - all well, and yet the child dead in the house. Note, When God calls away our dearest relations by death it becomes us quietly to say, "It is well both with us and them;" it is well, for all is well that God does; all is well with those that are gone if they have gone to heaven, and all well with us that stay behind if by the affliction we are furthered in our way thither.
3.When she came to the prophet she humbly reasoned with him concerning her present affliction. She threw herself at his feet, as one troubled and in grief, which she never showed till she came to him who, she believed, could help her, Kg2 4:27. When her passion would do her service she knew how to discover it, as well as how to conceal it when it would do her disservice. Gehazi knew his master would not be pleased to see her lie at his feet, and therefore would have raised her up; but Elisha waited to hear from her, since he might not know immediately from God, what was the cause of her trouble. God discovered things to his prophets as he saw fit, not always as they desired; God did not show this to the prophet, because he might know it from the good woman herself. What she said was very pathetic. She appealed to the prophet,
(1.)Concerning her indifference to this mercy which was now taken from her: "Did I desire a son of my lord? No, thou knowest I did not; it was thy own proposal, not mine; I did not fret for the want of a son, as Hannah, nor beg, as Rachel, Give me children or else I die." Note, When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts inordinately upon it; for, if we did, we have reason to fear it was given in anger and taken away in wrath.
(2.)Concerning her entire dependence upon the prophet's word: Did I not say, Do not deceive me? Yes, she did say so (Kg2 4:16), and this reflection upon it may be considered either,
[1.]As quarrelling with the prophet for deceiving her. She was ready to think herself mocked with the mercy when it was so soon removed, and that it would have been better she had never had this child than to be deprived of him when she began to have comfort in him. Note, The loss of a mercy should not make us undervalue the gift of it. Or,
[2.]As pleading with the prophet for the raising of the child to life again: "I said, Do not deceive me, and I know thou wilt not." Note, However the providence of God may disappoint us, we may be sure the promise of God never did, nor ever will, deceive us: hope in that will not make us ashamed.
III.The raising of the child to life again.
We may suppose that the woman gave Elisha a more express account of the child's death, and he gave her a more express promise of his resurrection, than is here related, where we are briefly told,
1.That Elisha sent Gehazi to go in all haste to the dead child, gave him his staff, and bade him lay that on the face of the child, Kg2 4:29. I know not what to make of this. Elisha knew that Elijah raised the dead child with a very close application, stretching himself upon the child, and praying again and again, and could he think to raise this child by so slight a ceremony as this, especially when nothing hindered him from coming himself? Shall such a power as this be delegated, and to no better man that Gehazi? Bishop Hall suggests that it was done out of human conceit, and not by divine instinct, and therefore it failed of the effect; God will not have such great favours made too cheap, nor shall they be too easily come by, lest they be undervalued.
2.The woman resolved not to go back without the prophet himself (Kg2 4:30): I will not leave thee. She had no great expectation from the staff, she would have the hand, and she was in the right of it. Perhaps God intended hereby to teach us not to put that confidence in creatures, that are servants, which the power of the Creator, their Master and ours, will alone bear the weight of. Gehazi returns re infecta - without success, without the tidings of any sign of life in the child (Kg2 4:31): The child is not awaked, intimating, to the comfort of the mother, that its death was but a sleep, and that he expected that it would shortly be awaked. In the raising of dead souls to spiritual life ministers can do no more by their own power than Gehazi here could; they lay the word, like the prophet's staff, before their faces, but there is neither voice nor hearing, till Christ, by his Spirit, comes himself. The letter alone kills; it is the Spirit that gives life. It is not prophesying upon dry bones that will put life into them, breath must come from heaven and breathe upon those slain.
3.The prophet, by earnest prayer, obtained from God the restoring of this dead child to life again. He found the child dead upon his own bed (Kg2 4:32), and shut the door upon them twain, Kg2 4:33. Even the dead child is spoken of as a person, one of the twain, for it was still in being and not lost. He shut out all company, that he might not seem to glory in the power God had given him, or to use it for ostentation and to be seen of men. Observe,
(1.)How closely the prophet applied himself to this great operation, perhaps being sensible that he had tempted God too much in thinking to effect it by the staff in Gehazi's hand, for which he thought himself rebuked by the disappointment. He now found it a harder task than he then thought, and therefore addressed himself to it with great solemnity.
[1.]He prayed unto the Lord (Kg2 4:33), probably as Elijah had done, Let this child's soul come into him again. Christ raised the dead to life as one having authority - Damsel, arise - young man, I say unto thee, Arise - Lazarus, come forth (for he was powerful and faithful as a Son, the Lord of life), but Elijah and Elisha did it by petition, as servants.
[2.]He lay upon the child (Kg2 4:34), as if he would communicate to him some of his vital heat or spirits. Thus he expressed the earnestness of his desire, and gave a sign of that divine power which he depended upon for the accomplishment of this great work. He first put his mouth to the child's mouth, as if, in God's name, he would breathe into him the breath of life; then his eyes to the child's eyes, to open them again to the light of life; then his hands to the child's hands, to put strength into them. He then returned, and walked in the house, as one full of care and concern, and wholly intent upon what he was about. Then he went up stairs again, and the second time, stretched himself upon the child, Kg2 4:35. Those that would be instrumental in conveying spiritual life to dead souls must thus affect themselves with their case, and accommodate themselves to it, and labour fervently in prayer for them.
(2.)How gradually the operation was performed. At the first application, the flesh of the child waxed warm (Kg2 4:34), which gave the prophet encouragement to continue instant in prayer. After a while, the child sneezed seven times, which was an indication, not only of life, but liveliness. Some have reported it as an ancient tradition that when God breathed into Adam the breath of life the first evidence of his being alive was sneezing, which gave rise to the usage of paying respect to those that sneeze. Some observe here that sneezing clears the head, and there lay the child's distemper.
(3.)How joyfully the child was restored alive to his mother (Kg2 4:36, Kg2 4:37), and all parties concerned were not a little comforted, Act 20:12. See the power of God, who kills and makes alive again. See the power of prayer; as it has the key of the clouds, so it has the key of death. See the power of faith; that fixed law of nature (that death is a way whence there is no returning) shall rather be dispensed with than this believing Shunammite shall be disappointed.
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.
“The woman conceived and bore a son at that season, in due time, as Elisha had declared to her,” but after a few years, the child died. His mother placed the corpse on the bed of the prophet in the high room of her house and then rushed to meet him, blessed him and knelt down at his feet, not in order to make a request but to rebuke him. She said, “Did I ask my lord for a son? Did I not say, ‘Do not mislead your servant?’ ” [“Why did you take me and throw me into the pangs of Eve, when I was free of them, and why did you make death, against which I had risen and for which I had no consideration, reign over me? Indeed, thanks to my unlucky sterility I had been away from those two evils. Because of my fear of death I had not asked you for children, and because of the mockeries of the pagans, among whom I live, I did not desire them. So I have said to you: Do not ask that children be given to me.”]5From her lips she gave reproaches, while with her hands she implored him and, catching hold of his feet, besieged him. She swore she would not leave him until he had given her his grace and had brought back to life her son, which death had grasped. So Elisha was profoundly touched by the words of the woman. [Because he did not suffer so much for the death of the child as for the mockeries he would have been obliged to bear on the part of the prophets of Baal.]
When he saw her suffering and anguish, he immediately sent his disciple, entrusting him with his staff, and told him to lay it on the dead child and to inform him about the results of his ministry. He wanted the resurrection of the dead to happen by means of the staff of the master and the hands of the disciple, if his servant was sufficient for the miracle. If that were not sufficient, he would blame himself, because he had outraged with his laziness the coat of arms of the house of Moses.
After the death of her son, that woman went out and prostrated herself at the feet of holy Elisha, but the blessed man gave his staff to his servant and said to him, “Go, and lay my staff on the face of the child. If anyone salutes you, do not return the greeting.” At this point, brothers, see to it that no wicked thought overtake anyone by saying that blessed Elisha wanted to practice fortune telling and that for this reason he commanded the boy not to return the greeting if anyone should salute him on the way. We read this frequently in Scripture, but it is said for the sake of speed and is not a command of something superfluous or a wicked practice. It means, in effect: Walk so quickly that you may not presume to busy yourself on the way or slow yourself with gossip. Therefore, the servant departed and laid the staff on the face of the child, but the boy did not rise at all. That servant typified blessed Moses, whom God sent into Egypt with a staff; without Christ, Moses could scourge the people with the staff, but he could not free or revive them from original or actual sin. As the apostle says, “For the law brought nothing to perfection.” It was necessary that he who had sent the staff should himself come down. The staff without Elisha availed nothing, because the cross without Christ had no power.
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Summary
This pivotal verse in the narrative of the Shunammite woman marks a significant shift, transitioning from the joy of a miraculously granted son to the sudden onset of tragedy. It describes the child, now grown from infancy, leaving the domestic sphere to join his father among the reapers in the harvest fields, thereby setting the stage for the unexpected and life-altering event that immediately follows. This seemingly ordinary scene of daily life subtly introduces the theme of life's unpredictable nature, foreshadowing the profound sorrow that will soon envelop the family and test their faith.
Context
Literary Context
This verse serves as a crucial turning point within the broader narrative of the Shunammite woman and Elisha, found in 2 Kings 4. Prior to this, Elisha had prophesied the birth of a son to the barren Shunammite woman as a reward for her exceptional hospitality (2 Kings 4:16). The miraculous fulfillment of this promise brought immense joy and established the child as a divine gift, a testament to God's faithfulness. Verse 18, with its simple declaration that "the child was grown," signals a passage of time and the integration of this miracle child into the family's daily life, highlighting a period of normalcy and blessing. The subsequent verses immediately plunge the narrative into crisis, as the child suffers a sudden, fatal illness (2 Kings 4:19-20), setting up Elisha's subsequent miraculous intervention and resurrection of the boy. This verse, therefore, acts as the calm before the storm, heightening the emotional impact of the impending tragedy by contrasting it with the preceding joy and ordinary life.
Historical & Cultural Context
The setting of this verse, an agricultural field during harvest, provides a vivid window into the daily life and economic realities of ancient Israel. Agriculture was the foundational pillar of the Israelite economy, and harvest time was a period of intense, communal labor, often requiring long hours under the sun to gather essential crops. "Reapers" (Hebrew: qōṣərîm) were vital laborers, and their presence signifies the peak of agricultural activity. For a child to join his father in the fields, even if not yet fully participating in the strenuous work, was a common practice, symbolizing his growing maturity and his gradual integration into the family's livelihood and the broader community's economic life. The Shunammite woman's family, described as "wealthy" (2 Kings 4:8), would have owned significant land and employed many such reapers. This seemingly idyllic and productive setting, emblematic of life and sustenance, makes the sudden onset of illness and death all the more jarring, starkly contrasting the vibrancy of the harvest with the fragility of human existence.
Key Themes
This verse contributes to several profound themes prevalent in 2 Kings and the broader biblical narrative. Firstly, it underscores the fragility and unpredictability of life, demonstrating how swiftly circumstances can shift from joy and normalcy to profound sorrow. The seemingly innocuous phrase "it fell on a day" subtly introduces this theme of unforeseen events and the precariousness of human plans. Secondly, it highlights the everyday as a stage for divine action. God's power and intervention are not confined to grand, public spectacles but manifest within the mundane routines and domestic spheres of ordinary people. Both the miraculous birth of the child (2 Kings 4:17) and his subsequent resurrection occur within the context of daily life. Finally, the verse sets the stage for the overarching theme of God's sovereignty over life and death, and the power of His prophets to mediate that sovereignty. The impending death of the child will necessitate Elisha's intervention, further demonstrating God's ability to restore life and bring hope out of despair, reinforcing the prophet's authority and God's faithfulness to His promises.
Exposition and Analysis
Key Word Analysis
From the root yalad (to bear, bring forth), this noun (H3206) refers to "something born, i.e., a lad or offspring." Its use here emphasizes the youth of the boy, who, though "grown," is still a child. This highlights the tragedy of his sudden illness and death, as it cuts short a life that was just beginning to flourish and integrate into the family's work and community. The term underscores the preciousness of this divinely given son.
This primitive root (H1431) means "to be (causatively make) large (in various senses, as in body, mind, estate or honor), to grow up." The verb signifies a natural progression of development, indicating that the child, once a miraculous infant, has matured to an age where he is no longer confined to the home but can venture out, even to the fields with his father. This growth underscores the depth of the parents' attachment and the magnitude of the impending loss, as it is a child who has lived and developed, not merely an infant.
From an unused root meaning "to be hot," this noun (H3117) refers to "a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term)." In the phrase "it fell on a day," yôwm highlights the ordinary, unspecified nature of the time, emphasizing that the subsequent, extraordinary event occurred without warning on a seemingly normal day. This common narrative device creates a sense of dramatic irony and foreshadows the sudden and unforeseen nature of the tragedy.
This primitive root (H7114) means "to dock off, i.e., curtail (transitive or intransitive, literal or figurative); especially to harvest (grass or grain)." The term qōṣərîm (the participle form) refers to those engaged in the harvest, specifically cutting down grain. This detail grounds the narrative in the agricultural reality of ancient Israel. The father's presence among the reapers signifies his involvement in the family's livelihood and the communal work of the harvest. The child's visit to this environment, typically associated with abundance and hard work, creates a stark contrast with the sudden illness that will strike him, highlighting the unpredictable intrusion of suffering into a scene of life and productivity.
Verse Breakdown
"¶ And when the child was grown"
This opening clause signifies a significant passage of time since the miraculous birth of the son. The child is no longer an infant but has matured, implying a period of joy and normalcy for the Shunammite family, further establishing the preciousness of this divinely given son and deepening the emotional impact of the subsequent events.
"it fell on a day"
This idiomatic phrase serves as a narrative pivot, signaling an abrupt and unforeseen change in circumstances. It introduces an element of suddenness and unpredictability, foreshadowing that the seemingly ordinary day is about to be disrupted by an unexpected and significant event.
"that he went out to his father to the reapers"
This final clause describes the child's action of joining his father in the harvest fields. It places the child in a setting of outdoor labor and communal activity, away from the immediate care of his mother, and sets the stage for the sudden onset of his fatal illness in the following verse. The image of the reapers highlights a time of productivity and life, creating a poignant contrast with the impending tragedy.
Literary Devices
The verse effectively employs Foreshadowing through the Hebrew idiom "it fell on a day" (wa·yə·hî hay·yō·wm), which subtly signals an impending, unexpected, and often significant event. This creates a sense of narrative tension and prepares the reader for the abrupt shift from normalcy to crisis. There is also a powerful Juxtaposition at play: the scene is set in the harvest fields, a symbol of life, abundance, and productivity, yet it is precisely in this vibrant setting that the child is struck by a fatal illness. This Irony underscores the unpredictable nature of suffering and death, which can intrude upon even the most seemingly idyllic moments. The verse functions as a critical Narrative Pivot, marking the transition from the joyous fulfillment of Elisha's prophecy to the dramatic challenge that will test the Shunammite woman's faith and Elisha's prophetic power, setting the stage for the miraculous resurrection.
Theological and Thematic Connections
This verse, though brief, is pregnant with theological significance, serving as a stark reminder of life's inherent fragility and the unpredictable nature of suffering, even for those who have experienced divine favor. It underscores that God's miraculous gifts do not exempt individuals from the realities of a fallen world, where sorrow and death can intrude at any moment. The suddenness of the event challenges human assumptions about control and security, pointing instead to God's ultimate sovereignty over all of life's circumstances, including its unexpected turns. It sets the stage for a profound demonstration of God's power over death through His prophet, reinforcing the theme that even in the deepest despair, there is hope through divine intervention and that God's purposes transcend human understanding of timing and ease.
Reflection and Application
The quiet opening of 2 Kings 4:18, describing the child's growth and his natural venture into the world, deeply resonates with the human experience of life's rhythms. We celebrate milestones, watch our loved ones grow, and find comfort in the routines of daily life. Yet, this verse serves as a poignant reminder that even in moments of normalcy and perceived security, life can take an abrupt and devastating turn. The "it fell on a day" idiom speaks to the unexpected nature of hardship, illness, or loss that can interrupt our plans and shatter our peace. For us, this prompts a vital reflection on our reliance on God. Do we truly trust in His sovereignty when life is good, or only when we are desperate? How do we cultivate a faith that remains steadfast when the unexpected strikes, when the harvest field of our lives suddenly yields sorrow instead of abundance? This passage calls us to live with an awareness of life's fragility, fostering gratitude for every moment, and anchoring our hope not in circumstances, but in the unchanging character and power of God, who can bring life even out of death and whose faithfulness endures beyond our understanding.
Questions for Reflection
FAQ
What is the significance of the child going "out to his father to the reapers"?
This detail is highly significant for several reasons. First, it marks the child's growth and integration into the family's broader life, moving beyond the immediate domestic sphere and signifying his increasing maturity. Second, it places the child in an agricultural setting, specifically during harvest, which was a time of intense labor and often associated with prosperity and life. This creates a powerful dramatic contrast with the sudden illness that immediately befalls him, highlighting the unexpected intrusion of suffering into a scene of vitality. Finally, it sets the stage for the father's reaction and the subsequent unfolding of the narrative, as the child's distress is first observed in this public, working environment, necessitating immediate action.
Does this verse suggest that God causes suffering, or simply allows it?
This verse primarily functions as a narrative device to introduce a sudden, unexpected event, rather than explicitly detailing the theological cause of suffering. While the Bible affirms God's ultimate sovereignty over all things (Isaiah 45:7), it also acknowledges that we live in a fallen world where illness and death are realities. The focus here is less on the cause of the child's illness and more on the response to it, particularly the Shunammite woman's unwavering faith and Elisha's role as God's instrument of life. The story emphasizes God's power to intervene and restore, even in the face of death, rather than providing a direct theological explanation for the suffering itself. It reminds us that even in a world marked by brokenness, God's redemptive power is active.
Christ-Centered Fulfillment
The narrative pivot in 2 Kings 4:18 foreshadows the ultimate reality of life and death, and points profoundly to Christ as the Lord of life. Just as the Shunammite child, a gift of God, experiences sudden death in the midst of life's ordinary rhythms, so too does humanity, created in God's image, face the universal reality of mortality due to sin. Jesus, however, is the true and ultimate giver of life, not merely a miraculous birth but the very source of all existence (John 1:4). His compassion for those who suffer and grieve, as seen in His weeping at Lazarus's tomb (John 11:35), mirrors Elisha's empathy, yet His power far surpasses it. Christ not only raised individuals from the dead, like Lazarus (John 11:43-44) or Jairus's daughter (Mark 5:41-42), but He Himself conquered death through His resurrection, offering eternal life to all who believe (John 3:16). The harvest field, where the Shunammite child falls ill, also subtly points to the ultimate spiritual harvest, where Christ will gather His own, bringing them into eternal life free from suffering and death (Matthew 13:30). Thus, this verse, with its abrupt turn towards sorrow, ultimately directs our gaze to the One who is the "resurrection and the life" (John 11:25), offering hope beyond the grave and the promise of a future where death is swallowed up in victory.