TRV
See on the biblical-era map
Study This Verse
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.
Continue studying 2 Kings 4:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Second Kings 4:21 profoundly captures the Shunammite woman's extraordinary faith and resolute action following the sudden death of her miraculously given son. Instead of succumbing to conventional grief or public lament, she immediately carries her deceased child into the private upper chamber of the "man of God," Elisha, and lays him upon the prophet's bed. This decisive act, characterized by unwavering conviction and singular purpose, sets the stage for divine intervention and foreshadows the miraculous restoration of life, underscoring her profound trust in God's power working through His chosen servant.
Context
Literary Context
This verse is strategically placed at a pivotal moment within the larger narrative of Elisha's ministry, specifically detailing the miraculous provision and subsequent crisis concerning the Shunammite woman's son. Earlier in 2 Kings 4, 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, as recounted in 2 Kings 4:8-17. 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, as described in 2 Kings 4:18-20. 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, detailed in 2 Kings 4:32-37.
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, as seen in 2 Kings 4:22-24—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, recorded in 2 Kings 4:9-10, 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, as affirmed in Luke 1:37. 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
This term refers to an individual or male person, but in the context of "man of God," it signifies a person uniquely chosen and set apart by God. It denotes not merely a human being, but one who is specially empowered and acts as an authoritative instrument of God's will and power. The Shunammite woman's choice to place her son on his bed underscores her understanding that Elisha is the divinely appointed conduit through whom God's life-giving power might flow.
More than just a piece of furniture for sleeping, 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.
This primitive root means "to shut up" or "to close up." In this verse, 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.
Verse Breakdown
"And she went up,"
This phrase indicates a purposeful ascent, referring to the upper chamber that had been built for Elisha, as detailed in 2 Kings 4:10. 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, placing her impossible situation directly into the realm of divine possibility.
"and shut [the door] upon him,"
The act of shutting the door is highly significant, creating a private, secluded space that prevents 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 protecting her faith from doubt or discouragement from others.
"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, demonstrating her unwavering commitment to seeking divine intervention.
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, showcasing His active involvement in the lives of those who trust Him.
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 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, and that His power is not limited by human logic or conventional expectations.
Questions for Reflection
FAQ
Why didn't the Shunammite woman tell her husband or others about her son's death immediately?
The Shunammite woman's decision not to immediately inform her husband or others about her son's death, as seen in 2 Kings 4:22, 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?
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, as described in 2 Kings 4:10. 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, trusting that where God's presence was, life could be found.
Christ-Centered Fulfillment
The miraculous resurrection of the Shunammite woman's son through Elisha's intercession, as detailed 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" in John 11:25. 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 in Mark 5:35-43, the widow of Nain's son in Luke 7:11-17, and Lazarus in John 11:38-44 demonstrates His inherent authority over death, far surpassing that of any prophet. Ultimately, Christ's own resurrection from the dead, recorded in Matthew 28:1-10, 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, as affirmed in 1 Corinthians 15:20-22. 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, securing victory for all who are in Him.