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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
Second Kings 4:20 masterfully captures a moment of profound heartbreak and human helplessness as the Shunammite woman's miraculously given son succumbs to a sudden illness in her arms. This poignant verse serves as the narrative's tragic pivot, transforming a scene of domestic sorrow into the catalyst for an extraordinary display of divine power and prophetic intercession through Elisha, ultimately setting the stage for one of the most dramatic accounts of resurrection in the Old Testament.
Context
Literary Context
This verse is deeply embedded within the larger narrative of Elisha's ministry, specifically the account of the Shunammite woman found in 2 Kings 4:8-37 - The Shunammite Woman and Elisha. Prior to this verse, the woman, a prominent and hospitable figure, had shown great kindness to Elisha. In response to her generosity, and despite her and her husband's advanced age, Elisha prophesied that she would bear a son, a promise miraculously fulfilled in 2 Kings 4:17 - The Miraculous Birth. The narrative then shifts to the boy, now old enough to be with his father in the harvest field, suddenly crying out, "My head, my head!" He is carried back to his mother, and verse 20 describes the agonizing period leading to his death. This sudden, unexpected demise, particularly given the miraculous circumstances of his birth, intensifies the narrative's drama and fuels the woman's subsequent desperate and determined quest for Elisha's intervention.
Historical & Cultural Context
In ancient Israel, children, especially sons, were considered a profound blessing and a sign of God's favor, ensuring the continuation of the family line and inheritance. For an elderly, barren couple to receive a son was nothing short of a miracle, elevating the child's significance. The sudden illness and death described in the verse were not uncommon in a time without modern medicine, where heatstroke, fevers, or other ailments could swiftly claim lives, particularly among children working in harsh conditions like the harvest field. The mother's act of holding the child on her knees until noon reflects a desperate, intimate vigil, a common expression of parental grief and helplessness. The presence of a prophet like Elisha, who served as a direct conduit for God's power, also speaks to the cultural understanding that divine intervention was the ultimate recourse in the face of insurmountable human tragedy.
Key Themes
The death of the Shunammite's son in 2 Kings 4:20 - The Shunammite's Son Dies contributes to several overarching themes within the chapter and the broader book of Kings. Firstly, it powerfully underscores the fragility of human life and the reality of sudden tragedy. Even a child miraculously given is subject to the fallen world's mortality. Secondly, it highlights human helplessness in the face of death, emphasizing that despite the mother's love and desperate care, she is utterly powerless to prevent her son's demise. This powerlessness serves to magnify the divine power that is about to be displayed. Thirdly, and crucially, this tragic event acts as a catalyst for demonstrating God's sovereign power over life and death through His prophet. The son's death is not the end of the story but the necessary precursor to an even greater miracle of resurrection, echoing God's ultimate authority, as seen in other biblical accounts of miraculous provision and restoration, such as the widow's son in 1 Kings 17:17-24 - Elijah Raises the Widow's Son.
Exposition and Analysis
Key Word Analysis
Derived from the root meaning "to bless," the word for "knees" (H1290) here emphasizes the intimate and vulnerable position of the dying child. To hold a child on one's knees signifies a posture of nurturing, comfort, and deep affection. In this context, it highlights the mother's desperate, final act of maternal care, as she cradles her son in his last moments, underscoring the profound personal connection and the agony of witnessing his life ebb away.
The Hebrew word (H6672) for "noon" or "midday" literally means "double light." This specific time marker is significant. It indicates the peak of the day's heat, which may have contributed to the boy's sudden illness (often interpreted as heatstroke). More importantly, it marks the culmination of the mother's agonizing vigil. The child's death at midday, after hours of suffering on her lap, emphasizes the prolonged and intimate nature of her grief, making the moment of death a deeply personal and emotionally charged event.
The Hebrew verb (H4191) used here, "to die" or "to be dead," powerfully conveys the absolute finality and stark reality of the child's demise. Its simplicity and directness in the KJV "and then died" (literally "and he died") leave no room for ambiguity or lingering hope. This blunt declaration heightens the emotional impact of the moment and underscores the profound loss, making the subsequent miracle of resurrection all the more astonishing and a clear demonstration of divine power over ultimate human limitation.
Verse Breakdown
"And when he had taken him, and brought him to his mother"
This clause describes the immediate aftermath of the boy's collapse in the field. The father, recognizing the severity of his son's condition, instructs a servant to carry the boy back to his mother. This act signifies the mother's primary role in nurturing and caring for her child, especially in times of illness. It also highlights the father's helplessness and the immediate transfer of the burden of care and concern to the mother, who is the central figure of comfort and solace for the child.
"he sat on her knees till noon"
This phrase paints a vivid and heartbreaking picture of the mother's desperate vigil. "Sat on her knees" implies a position of intimate closeness, comfort, and perhaps a last attempt at soothing or healing. The duration, "till noon," indicates a period of several hours from the time he was brought in (likely morning). This extended, agonizing wait underscores the gradual deterioration of the child's condition and the mother's profound helplessness as she witnesses her son's life slowly ebb away, holding him close until the very end. This detail intensifies the pathos of the scene.
"and [then] died"
The final, stark declaration. The KJV's "[then]" is an interpretive addition, but the Hebrew simply states "and he died." This concise, unequivocal statement delivers the devastating blow of the child's demise. The abruptness of the phrase, following the detailed description of the loving, desperate care, emphasizes the finality of death and the crushing reality of the loss. It marks the tragic climax of this segment of the narrative, setting the stage for the mother's subsequent actions.
Literary Devices
The narrative of 2 Kings 4:20 - The Shunammite's Son Dies masterfully employs several literary devices to amplify its emotional and theological impact. Pathos is powerfully evoked through the vivid imagery of the mother cradling her dying son, creating a deep sense of sympathy and shared sorrow for the characters' plight. The phrase "he sat on her knees till noon, and then died" is a profound understatement; its simple, direct language belies the immense grief, shock, and despair inherent in the moment, making the tragedy even more potent by allowing the reader to fill in the emotional blanks. This stark declaration of death also serves as crucial foreshadowing, signaling that this is not the end of the story but a necessary prelude to a greater divine intervention. Furthermore, the scene presents a powerful juxtaposition between the miraculous birth of the child (a gift of life) and his sudden, premature death, highlighting the fragility of life and the unpredictable nature of human experience, thereby magnifying the scope of the subsequent miracle of resurrection.
Theological and Thematic Connections
The death of the Shunammite's son is a pivotal moment that profoundly illustrates God's sovereignty over life and death, and the human response of faith in the face of unimaginable loss. It demonstrates that even God's miraculous gifts are subject to the realities of a fallen world, yet His power transcends even the grave. The mother's immediate and decisive action to seek Elisha, the man of God, rather than succumbing to despair, highlights a profound theological truth: in our deepest moments of helplessness and grief, our recourse is to turn to the divine. This narrative serves as a powerful testament to the God who not only gives life but can also restore it, demonstrating His compassionate intervention in human suffering and His ultimate authority over all creation.
Reflection and Application
The tragic scene in 2 Kings 4:20 - The Shunammite's Son Dies offers profound lessons for believers today concerning grief, faith, and divine intervention. In a world where loss and unexpected tragedy are inevitable, this verse reminds us that even those blessed by God are not exempt from suffering. The Shunammite woman's response—her immediate, resolute turning to the prophet of God—is a powerful model for us. Instead of being paralyzed by despair, she acts with a tenacious faith, believing that if anyone could help, it would be the one through whom God had already worked a miracle. This narrative encourages us to bring our deepest sorrows and most impossible situations directly to God, trusting in His ultimate power and His compassionate heart, even when circumstances seem utterly hopeless. It challenges us to move beyond our human limitations and to seek divine solutions for divine problems, knowing that God's power is made perfect in our weakness.
Questions for Reflection
FAQ
Why did God allow the Shunammite woman's son to die, especially since he was a miraculous gift?
The narrative does not explicitly state God's reason for allowing the child's death, but it serves several crucial purposes within the broader theological framework. Firstly, it underscores the reality of living in a fallen world where sickness and death are pervasive, even for those blessed by God. No one is exempt from human mortality. Secondly, and most importantly, the death of the child becomes the necessary catalyst for an even greater display of God's power—the miracle of resurrection. This magnifies God's sovereignty over life and death, demonstrating that His power extends beyond creation to restoration. It also serves to test and deepen the Shunammite woman's faith, prompting her to seek God's prophet with unwavering determination, as seen in 2 Kings 4:22-28 - The Shunammite Woman Seeks Elisha. It ultimately highlights God's compassion and ability to bring life out of death.
What is the significance of the phrase "till noon" in this verse?
The phrase "till noon" is significant for several reasons. Literally, it marks the peak of the day's heat, which might have contributed to the boy's illness (often interpreted as heatstroke). More profoundly, it signifies the duration and intensity of the mother's agonizing vigil. The child was brought to her in the morning, and she held him for several hours, watching his life slowly fade away until midday. This detail emphasizes the intimate, prolonged, and utterly helpless nature of her grief. It is not a sudden, unexpected death, but a drawn-out, painful process, making the final declaration of death all the more poignant and the mother's subsequent actions all the more desperate and determined. It underscores the profound personal cost of this tragedy.
Christ-Centered Fulfillment
The tragic death of the Shunammite woman's son in 2 Kings 4:20 - The Shunammite's Son Dies finds its profound Christ-centered fulfillment in the person and work of Jesus, the ultimate conqueror of death and the giver of eternal life. While Elisha's raising of the Shunammite's son was a powerful, temporary restoration of life, it foreshadowed the definitive and eternal victory over death accomplished by Christ. Jesus himself declared, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live," a promise fulfilled in His own resurrection from the grave (Matthew 28:1-10 - The Resurrection of Jesus). Moreover, Jesus demonstrated His authority over death by raising others, such as Jairus's daughter (Mark 5:35-43 - Jesus Raises Jairus's Daughter), the widow's son at Nain (Luke 7:11-17 - Jesus Raises the Widow's Son at Nain), and Lazarus (John 11:38-44 - Jesus Raises Lazarus). These acts, like Elisha's miracle, point to the greater reality that in Christ, death does not have the final word. The Shunammite's son, a "son of promise" who died and was restored, serves as a beautiful Old Testament type for the ultimate Son of God, Jesus, who died for our sins and rose again, offering the promise of resurrection and eternal life to all who believe in Him (Romans 6:4 - Raised to Walk in Newness of Life).