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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 4:22 captures the Shunammite woman's extraordinary and immediate response to the tragic death of her only son. Rather than succumbing to despair, she demonstrates remarkable faith and resolute purpose, calling for the necessary provisions to embark on an urgent journey to seek the "man of God," Elisha. This pivotal moment reveals her profound conviction that divine intervention, accessible through the prophet, is her sole source of hope and restoration in the face of an otherwise insurmountable loss.
Context
Literary Context
This verse is deeply embedded within the larger narrative of the Shunammite woman and Elisha, spanning 2 Kings 4:8-37. The story begins with her generous hospitality towards Elisha, leading to his prophecy of a son, despite her and her husband's advanced age (2 Kings 4:16). The miraculous birth of the boy establishes Elisha's prophetic authority and God's faithfulness. The narrative then takes a tragic turn when the boy suddenly dies in the field (2 Kings 4:20). Immediately following this devastating event, the woman, instead of mourning conventionally, takes deliberate action: she lays her deceased son on Elisha's bed (2 Kings 4:21) and then, in the very next breath, issues the command in 2 Kings 4:22, setting in motion her desperate but faith-filled quest for the prophet. Her actions are characterized by an unwavering focus on Elisha as the conduit for divine power, indicating her profound belief that God's intervention is her only recourse.
Historical & Cultural Context
In ancient Israel, the birth of a son, especially to an elderly, previously barren couple, was considered an immense blessing and a sign of divine favor, ensuring family lineage and provision in old age. Conversely, the death of an only son was a catastrophic loss, threatening the family's future and economic security. Travel in this period was arduous; journeys from Shunem (located in the Jezreel Valley) to Mount Carmel (where Elisha often resided) would have been significant, requiring preparation, time, and typically, male escort for safety and assistance. The request for "one of the young men, and one of the asses" reflects the practical necessities of such a journey, indicating her clear-headed assessment of the logistical demands. The title "man of God" (אִישׁ הָאֱלֹהִים, ish ha'Elohim) was a recognized designation for prophets who served as God's spokespersons and instruments of His power, indicating the Shunammite woman's profound respect for Elisha's divine authority and her belief that he could intercede miraculously.
Key Themes
The central theme highlighted in 2 Kings 4:22 is Urgent Faith and Resolve. Despite the profound grief of losing her son, the Shunammite woman does not wallow in despair but acts with remarkable composure and immediate purpose. Her demand for transportation to Elisha underscores her unwavering belief that the "man of God" holds the key to a solution, demonstrating a deep spiritual conviction that transcends the natural limitations of death. This action also exemplifies the theme of Seeking Divine Intervention. Her first and only thought is to go directly to God's appointed servant, bypassing conventional mourning or human remedies. This highlights her profound understanding that her help must come from a divine source, accessible through the prophet. Finally, her resolute action embodies Hope Beyond Despair. Her terse, faith-filled reply to her husband in the subsequent verse, "It shall be well" (2 Kings 4:23), further emphasizes her tenacious grip on hope, trusting in God's ultimate goodness and power even when circumstances seem utterly hopeless.
Exposition and Analysis
Key Word Analysis
This is a significant and recurring title in the Old Testament, particularly for prophets like Elijah and Elisha. It signifies someone who is set apart by God, empowered by Him, and through whom God reveals His will and performs His works. The Shunammite woman's consistent use of this title for Elisha, even before this crisis (2 Kings 4:9), indicates her deep respect for his prophetic office and her profound trust in his divine connection and power. For her, Elisha is not merely a wise man but God's direct representative, capable of extraordinary acts.
While the KJV translates this as "run," the Hebrew word often conveys a sense of urgency, haste, or swift movement. It is not merely a casual journey but a purposeful, rapid pursuit. This choice of word powerfully communicates the Shunammite woman's desperate need and her determined, immediate action. She is not simply traveling; she is rushing with a singular, focused intent, reflecting the critical nature of her mission.
This verb, often translated as "to turn back" or "return," carries a profound implication of restoration and reversal. In this context, the Shunammite woman's declaration that she will "come again" is not merely a statement of her travel plans but a powerful expression of her faith. It implies an expectation of a successful outcome, a reversal of the tragic situation, and a return with her son restored to life. It signifies her belief in God's power, through Elisha, to bring about a complete turnaround, rather than a resignation to permanent loss.
Verse Breakdown
"And she called unto her husband, and said,"
This opening clause establishes the Shunammite woman's initiative and agency. Despite her immense grief, she takes charge, directly addressing her husband. Her immediate communication, rather than collapsing in sorrow, signals her resolute character and her clear, singular focus on finding a solution. This demonstrates her remarkable composure and leadership in a moment of profound crisis.
"Send me, I pray thee, one of the young men, and one of the asses,"
This is a direct, purposeful request, indicating her practical and immediate steps. She is not asking for comfort or commiseration but for the means to act. The "young men" would provide assistance, protection, and perhaps serve as guides for the journey, while the "asses" were the primary mode of swift travel for individuals over significant distances in that era. This demonstrates her foresight and determination to overcome practical obstacles, prioritizing her mission above all else.
"that I may run to the man of God, and come again."
This final clause reveals the profound depth of her faith and the clear objective of her journey. Her destination is specific: "the man of God," Elisha. The phrase "come again" is particularly poignant; it implies an expectation of success and a return with a positive outcome, not merely a visit to mourn or seek solace. It is a declaration of hope and an implicit belief in Elisha's (and God's) power to reverse the tragedy, showcasing her unwavering conviction that divine intervention is possible.
Literary Devices
The verse powerfully employs Dialogue to reveal the Shunammite woman's character and resolve. Her direct address to her husband, bypassing any emotional preamble, immediately establishes her singular focus and decisive nature. The Urgency of her request, highlighted by the word "run" and her immediate action after her son's death, underscores the critical nature of her mission and her unwavering determination to seek divine help without delay. Furthermore, the phrase "come again" functions as subtle Foreshadowing, hinting at the successful resolution of the crisis, contrasting sharply with the apparent hopelessness of the situation and building narrative tension. This also serves as a strong element of Characterization, portraying her as a woman of extraordinary faith and practical wisdom, who acts decisively in the face of overwhelming sorrow.
Theological and Thematic Connections
The Shunammite woman's actions in 2 Kings 4:22 offer a profound theological lesson on the nature of faith in crisis. Her immediate turn to the "man of God" demonstrates a deep understanding that true help comes from God alone, often mediated through His chosen servants. Her resolute determination, despite the seemingly irreversible reality of death, exemplifies a faith that believes in God's power to transcend natural limitations and bring life from death. This narrative encourages believers to seek God urgently and persistently in their darkest moments, trusting in His ability to intervene miraculously and to restore what is lost, even when human reason offers no hope. It underscores the truth that genuine faith is not passive but actively pursues God's presence and power.
Reflection and Application
The Shunammite woman's example in 2 Kings 4:22 provides a powerful blueprint for how believers can respond to life's most devastating challenges. In moments of profound grief or seemingly insurmountable obstacles, her immediate and purposeful action teaches us to turn instinctively and urgently to God's presence and intervention. Her faith was not passive resignation but active pursuit, demonstrating that genuine hope leads to decisive action, seeking solutions beyond human capability. Her story challenges us to examine the depth of our own trust in God's power, reminding us that even in the face of death, there can be a posture of resolute hope, believing that God can work miracles through His chosen instruments and bring restoration. It calls us to cultivate a faith that is not easily deterred by circumstances but remains fixed on the divine source of all power and life, demonstrating unwavering confidence in His ability to act.
Questions for Reflection
FAQ
Why didn't she tell her husband the son was dead?
The text does not explicitly state her reason, but her actions suggest a deliberate choice to focus solely on her objective: reaching Elisha. By not disclosing the death, she likely sought to prevent her husband's potential despair or conventional mourning, which might have hindered her urgent mission. Her terse reply in the following verse, "It shall be well" (2 Kings 4:23), indicates her singular faith and determination to seek a supernatural solution, bypassing any human or emotional obstacles. Her focus was on the "man of God" as the only one who could reverse the tragedy, demonstrating a faith that transcended immediate human understanding or emotional response.
What is the significance of her requesting "one of the young men, and one of the asses"?
This request highlights her practical wisdom and the urgency of her mission. The "young man" would serve as an escort, providing protection and assistance on what was likely a significant and potentially dangerous journey. The "asses" (donkeys) were the primary means of swift transportation in that era, allowing her to cover ground more quickly than on foot. Her immediate and specific request for these provisions demonstrates her clear-headed resolve and purposeful planning, indicating that she was not merely reacting emotionally but was already formulating a strategy based on her profound faith in Elisha's ability to help. This detail underscores her determination to overcome all practical barriers to her desperate quest.
Christ-Centered Fulfillment
The Shunammite woman's desperate but faith-filled quest to the "man of God" for the resurrection of her son finds its ultimate fulfillment in Jesus Christ. Elisha, as a prophet empowered by God to perform miracles, including raising the dead, serves as a powerful Old Testament type of the ultimate Prophet and "Man of God," Jesus. The Shunammite woman's unwavering conviction that Elisha held the key to life foreshadows the world's need to turn to Christ, who is "the way, the truth, and the life" (John 14:6). Her son's temporary restoration from death points to Christ's own definitive resurrection, which conquered death once and for all, guaranteeing eternal life for all who believe (Romans 6:9). Moreover, Jesus' profound compassion for those who mourn, exemplified in His raising of Jairus's daughter (Mark 5:35-43) and the widow of Nain's son (Luke 7:11-17), reveals Him as the one with ultimate authority over life and death. The Shunammite woman's hope for her son's "coming again" is fully realized in the Christian hope of the general resurrection, where all who believe in Christ will be raised to eternal life through Him (1 Corinthians 15:20-22). Thus, her story is a powerful testament to the faith that looks beyond present despair to the life-giving power of God, ultimately found in Christ, the true source of all resurrection and eternal hope.