2 Kings 4:21

KJV

And she went up, and laid him on the bed of the man of God, and shut [the door] upon him, and went out.

KJV (with Strong's)

And she went up {H5927}, and laid {H7901} him on the bed {H4296} of the man {H376} of God {H430}, and shut {H5462} the door upon him, and went out {H3318}.

Complete Jewish Bible

She went up and laid him on the bed of the man of God, shut the door on him and went out.

Berean Standard Bible

And she went up and laid him on the bed of the man of God. Then she shut the door and went out.

American Standard Version

And she went up and laid him on the bed of the man of God, and shut the door upon him, and went out.

Commentary

### SUMMARY
Second Kings 4:21 captures a pivotal moment in the narrative of the Shunammite woman, whose son, miraculously given to her through the prophet Elisha, has just died. Instead of succumbing to public lament or despair, she takes immediate, resolute action, carrying her deceased child into the private chamber of the "man of God" and laying him upon Elisha's bed. This act, characterized by profound faith and a singular purpose, sets the stage for divine intervention and foreshadows the miraculous restoration of life, underscoring her unwavering conviction in God's power through His chosen servant.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture within the larger narrative of Elisha's ministry, specifically detailing the miraculous provision and subsequent crisis concerning the Shunammite woman's son. Earlier in the chapter, Elisha had prophesied the birth of a son to this barren, hospitable woman as a reward for her kindness in preparing a special chamber for him ([2 Kings 4:8-17](/2_kings/4-8 "2 Kings 4:8-17 - The Shunammite Woman's Hospitality and Prophecy")). The joy of this miraculous birth is abruptly shattered when the boy, while with his father in the field, suffers a sudden, fatal affliction, likely sunstroke, and dies in his mother's arms ([2 Kings 4:18-20](/2_kings/4-18 "2 Kings 4:18-20 - The Son's Sudden Illness and Death")). Verse 21 marks the Shunammite woman's immediate and unconventional response to this tragedy, choosing not to mourn publicly or prepare for burial, but to seek the prophet, demonstrating extraordinary faith that God, through Elisha, could reverse death itself. Her actions here initiate the miraculous chain of events culminating in the boy's resurrection ([2 Kings 4:32-37](/2_kings/4-32 "2 Kings 4:32-37 - The Resurrection of the Shunammite's Son")).
* **Historical & Cultural Context:** The setting is Shunem, a town in the Jezreel Valley, during the period of the divided monarchy in Israel, likely in the 9th century BCE. The "man of God" (Elisha) was a highly respected figure, seen as a direct conduit for divine power and revelation, much like his predecessor Elijah. In ancient Israelite culture, death was typically followed by immediate and public lamentation, ritual mourning, and preparation for burial, usually within 24 hours. The Shunammite woman's actions—taking her son to Elisha's chamber and then immediately seeking him out without informing her husband or others of the boy's death ([2 Kings 4:22-24](/2_kings/4-22 "2 Kings 4:22-24 - The Shunammite Woman Seeks Elisha"))—are a radical departure from these norms. This unconventional behavior underscores her profound faith and her belief that the prophet, and by extension God, held the power to intervene in even the most irreversible circumstances. Her prior hospitality in building and furnishing the prophet's chamber ([2 Kings 4:9-10](/2_kings/4-9 "2 Kings 4:9-10 - The Purpose of the Prophet's Chamber")) also highlights her deep reverence for Elisha and her understanding of his unique connection to God.
* **Key Themes:** This verse powerfully illustrates several central themes within 2 Kings and the broader prophetic narratives. First, it showcases **unwavering faith** in the face of apparent hopelessness. The Shunammite woman's immediate response is not despair but an audacious act of trust, demonstrating her conviction that God, through Elisha, possesses ultimate power over life and death. Second, it emphasizes the theme of **seeking God's presence** and His anointed servants. By placing her son in the prophet's sacred space, she implicitly acknowledges that true help and life-giving power reside in proximity to God's chosen representative. This act is a silent, yet potent, plea for divine intervention. Third, the theme of **divine sovereignty and miraculous intervention** is prominent. Her actions set the stage for one of Elisha's most significant miracles, reinforcing the biblical truth that God is capable of doing the impossible ([Luke 1:37](/luke/1-37 "Luke 1:37 - For with God nothing will be impossible")). Finally, the **privacy and purpose** of her actions—shutting the door—suggest a desire for a focused, intimate encounter with God's power, free from immediate public scrutiny, allowing for a concentrated expression of faith and expectation.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Man of God (Hebrew, _’ish ha’Elohim'_):** This recurring title for prophets like Elisha and Elijah (e.g., [1 Kings 17:18](/1_kings/17-18 "1 Kings 17:18 - Elijah, the Man of God")) signifies their unique relationship with Yahweh and their role as His authoritative representatives. It denotes not merely a person who serves God, but one who is specially chosen, empowered, and speaks for God, acting as an instrument of His will and power. The Shunammite woman's choice to place her son on *his* bed underscores her understanding that Elisha is the conduit through whom God's life-giving power might flow.
* **Bed (Hebrew, _mittah'_):** More than just a piece of furniture, the "bed" in this context represents the prophet's personal, consecrated space within the chamber specifically built for him. It is a place of rest, but also, by extension, a place of intimacy with God, where the prophet communed with the divine. By laying her dead son on this particular bed, the Shunammite woman is placing him in a space imbued with spiritual authority and the tangible presence of God's anointed one, signifying her belief that life could be restored in this sacred context.

#### Verse Breakdown
* **"And she went up,"**: This phrase indicates a purposeful ascent, likely referring to the upper chamber that had been built for Elisha ([2 Kings 4:10](/2_kings/4-10 "2 Kings 4:10 - The Shunammite Builds a Chamber for Elisha")). Her action is not one of aimless grief but of determined movement towards a specific place of hope. The elevation of the room may also symbolically suggest an ascent towards God or a place set apart for divine interaction.
* **"and laid him on the bed of the man of God,"**: This is the central action of the verse, demonstrating the Shunammite woman's extraordinary faith. Instead of preparing the body for burial or lamenting publicly, she places her dead son directly into the prophet's personal space. This act is a silent, yet profound, declaration of her belief that Elisha, as God's representative, possesses the power to restore life, or at least to intercede for such a miracle. It is an act of desperate hope and trust.
* **"and shut [the door] upon him,"**: The act of shutting the door is highly significant. It creates a private, secluded space, preventing others from discovering the boy's death prematurely. This privacy allows her to process her grief and act on her faith without immediate public scrutiny or interference. It also suggests a sacred, intimate moment between her, her dead son, and the potential for divine intervention, free from the distractions of the world. It is an act of focused intention, sealing the situation in expectation of a miracle.
* **"and went out."**: Her departure from the room signifies the next phase of her plan: to seek Elisha himself. Having placed her son in the most appropriate place she could conceive of, she then takes the necessary steps to bring the "man of God" to the scene. This final clause emphasizes her proactive and resolute nature, moving from an act of faith in the chamber to an act of pursuit for the prophet.

#### Literary Devices
The verse employs several powerful **literary devices**. **Symbolism** is evident in the "bed of the man of God," which transcends its literal function to symbolize a place of divine presence, spiritual authority, and the potential for life-restoring power. The act of "shutting the door" also carries symbolic weight, representing the woman's desire for privacy, her focused intention, and the sealing off of a sacred space for a miraculous encounter. There is also a strong element of **dramatic irony** present; the reader knows the boy is dead, and the Shunammite woman knows, but her husband and servants do not, creating suspense and highlighting her unique faith. Furthermore, her actions **foreshadow** the miraculous resurrection to come, building anticipation and emphasizing God's ultimate power over death, a theme that resonates throughout the biblical narrative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The Shunammite woman's actions in 2 Kings 4:21 powerfully illustrate the nature of faith that persists even in the face of death. Her immediate response is not despair but a resolute turning towards the source of life and power she knows—God, through His prophet. This demonstrates a deep theological conviction that God is sovereign even over death, and that His power is accessible through His chosen servants. Her act of placing her son on the prophet's bed is a silent prayer, a desperate yet hopeful appeal to divine intervention, reminding us that true faith often acts before it sees, trusting in God's ability to do the impossible. It underscores the biblical theme of God's compassion and willingness to respond to the cries of His people, particularly through the ministry of His prophets.

* [1 Kings 17:17-24](/1_kings/17-17 "1 Kings 17:17-24 - Elijah Raises the Widow's Son"): This passage recounts Elijah's similar miracle of raising the son of the widow of Zarephath, establishing a precedent for God's power over death through His prophets, which Elisha's miracle echoes.
* [Hebrews 11:35](/hebrews/11-35 "Hebrews 11:35 - Women Received Their Dead by Resurrection"): This verse in the "faith hall of fame" directly references women who "received their dead by resurrection," a clear allusion to both the Shunammite woman and the widow of Zarephath, highlighting their faith as exemplary.
* [John 11:25](/john/11-25 "John 11:25 - Jesus, the Resurrection and the Life"): Jesus' declaration to Martha, "I am the resurrection and the life," provides the ultimate theological fulfillment of the power over death demonstrated in the Old Testament, pointing to Him as the source of all life and resurrection.

### REFLECTION AND APPLICATION
The Shunammite woman's response to her son's death in 2 Kings 4:21 offers a profound lesson for believers navigating moments of profound crisis and loss. Her immediate instinct was not public lament but a private, purposeful act of faith, bringing her "dead" situation directly into the presence of God's anointed. This challenges us to consider our own first responses to tragedy or seemingly insurmountable problems. Do we immediately turn to despair, human solutions, or public outcry, or do we, like her, seek out the "man of God" – which for us, is the very presence of Christ and His Spirit – and lay our burdens at His feet? Her act of shutting the door also speaks to the need for a focused, intimate space of prayer and expectation, where we can bring our deepest sorrows and impossible circumstances before God, trusting in His power to do what seems impossible. It encourages us to cultivate a faith that acts decisively, even when the outcome is unseen, believing that God can breathe life into what appears dead.

#### Questions for Reflection
* **What is your immediate, instinctive response when faced with a seemingly hopeless situation or profound loss?**
* **How can you intentionally create a "private chamber" or sacred space in your life to bring your "dead" situations before God?**
* **In what ways does the Shunammite woman's faith challenge your own understanding of God's power and willingness to intervene in impossible circumstances?**
* **How might you "shut the door" on distractions and public opinion to focus solely on God in your moments of deepest need?**

### FAQ

**Why didn't the Shunammite woman tell her husband or others about her son's death immediately?**

Answer: The Shunammite woman's decision not to immediately inform her husband or others about her son's death ([2 Kings 4:22](/2_kings/4-22 "2 Kings 4:22 - The Shunammite Woman's Request to Her Husband")) was a deliberate act rooted in her extraordinary faith and singular purpose. In ancient Israelite culture, death typically triggered immediate and public mourning rituals. By keeping the death private, she bypassed these customs, preventing premature lamentation and burial preparations. Her focus was not on mourning the loss but on seeking a miracle. She understood that Elisha was the key to reversing this tragedy, and she wanted to bring the boy directly to him without delay or interference from others who might have urged a more conventional response. Her actions demonstrate a profound conviction that the situation was not hopeless and that God, through His prophet, could restore life.

**Why was it significant that she laid her son specifically on Elisha's bed?**

Answer: Laying her son on Elisha's bed was highly significant because the bed represented the prophet's personal, consecrated space within the chamber that she and her husband had built for him ([2 Kings 4:10](/2_kings/4-10 "2 Kings 4:10 - The Prophet's Chamber")). This space was set apart for the "man of God," a man known to be a direct conduit of divine power. By placing her dead son there, she was not merely putting him on a piece of furniture; she was placing him in a location imbued with spiritual authority and the tangible presence of God's anointed one. It was an act of profound faith, a silent plea, and a symbolic declaration that life and healing were to be found in proximity to God's power, which she believed resided with Elisha. It was a desperate, yet hopeful, act of bringing her dead child into the very presence of divine potential.

### CHRIST-CENTERED FULFILLMENT
The miraculous resurrection of the Shunammite woman's son through Elisha's intercession in 2 Kings 4:21-37 serves as a powerful Old Testament prefigurement of the ultimate power over death embodied in Jesus Christ. While Elisha, as God's prophet, was an instrument of life, his power was derivative, a reflection of God's own. Jesus, however, is the very source of life, declaring, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" ([John 11:25](/john/11-25 "John 11:25 - Jesus, the Resurrection and the Life")). Just as the Shunammite woman brought her dead son to the "man of God," humanity, dead in sin, is called to bring its spiritual lifelessness to the true Man of God, Jesus. His raising of Jairus's daughter ([Mark 5:35-43](/mark/5-35 "Mark 5:35-43 - Jesus Raises Jairus's Daughter")), the widow of Nain's son ([Luke 7:11-17](/luke/7-11 "Luke 7:11-17 - Jesus Raises the Widow's Son")), and Lazarus ([John 11:38-44](/john/11-38 "John 11:38-44 - Jesus Raises Lazarus")) demonstrates His inherent authority over death, far surpassing that of any prophet. Ultimately, Christ's own resurrection from the dead ([Matthew 28:1-10](/matthew/28-1 "Matthew 28:1-10 - The Resurrection of Jesus")) is the definitive fulfillment of all Old Testament resurrections, offering not just a temporary return to life, but eternal life and the promise of a future bodily resurrection for all who believe in Him ([1 Corinthians 15:20-22](/1_corinthians/15-20 "1 Corinthians 15:20-22 - Christ, the Firstfruits of Resurrection")). The Shunammite's faith, though remarkable, ultimately points to the greater faith required to trust in the one who conquered death once and for all.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.