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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.
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“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 4:23 encapsulates a profound moment in the narrative of the Shunammite woman, whose son has tragically died. Her husband, unaware of the devastating loss, questions her urgent journey to the prophet Elisha, noting that it is neither a new moon nor a Sabbath—customary times for seeking prophetic counsel. Her terse yet profoundly faithful reply, "It shall be well," serves as a powerful declaration of unwavering trust in God's redemptive power, mediated through Elisha, to transcend conventional expectations and defy the apparent finality of death, anticipating a miraculous restoration.
Context
Literary Context
This verse is intricately woven into the remarkable and poignant account of the Shunammite woman, a central figure in 2 Kings 4. The chapter opens with Elisha's ministry, including the miraculous multiplication of oil for a widow (2 Kings 4:1-7). The narrative then shifts to the Shunammite woman, a wealthy and devout woman who shows exceptional hospitality to Elisha (2 Kings 4:8-10). In gratitude, Elisha, through divine revelation, prophesies the birth of a son to her, despite her advanced age and barrenness, a promise that astonishingly comes to pass (2 Kings 4:16). The joy, however, is short-lived, as the child later falls ill and dies in his mother's arms (2 Kings 4:20). It is in this profound moment of grief and desperate hope that the woman immediately sets out to find Elisha at Mount Carmel. Her husband's question in 2 Kings 4:23 highlights the extraordinary nature of her journey outside the expected times of spiritual consultation, underscoring the depth of her distress and her unwavering conviction that only Elisha, as God's instrument, could intervene.
Historical & Cultural Context
The husband's query, "[it is] neither new moon, nor sabbath," is crucial for understanding the religious and social customs of ancient Israel. The New Moon festivals (Hebrew: chodesh) were significant monthly religious observances, often involving special sacrifices (Numbers 28:11-15) and communal gatherings, and were considered appropriate times for seeking prophetic instruction or divine guidance. Similarly, the Sabbath (Hebrew: shabbath), the seventh day of the week, was a divinely ordained day of rest, worship, and spiritual reflection (Exodus 20:8-11), during which people might visit prophets or spiritual leaders for counsel. The husband's question reveals that seeking a prophet's counsel was typically confined to these designated holy days, reflecting an established religious protocol. The Shunammite woman's immediate departure, disregarding these conventions, signals the extreme urgency of her situation and her profound belief in Elisha's unique connection to God, which transcended any temporal or ceremonial restrictions. Her action demonstrates a faith that prioritizes divine intervention over human custom.
Key Themes
2 Kings 4:23 contributes significantly to several overarching themes within 2 Kings 4 and the broader narrative of Elisha's prophetic ministry. Foremost is the theme of unwavering faith and tenacious resolve in the face of overwhelming adversity. The Shunammite woman's immediate and unconventional journey, despite her son's death and her husband's questioning, exemplifies a tenacious trust in God's power, exercised through His prophet. Her concise, yet powerful response, "It shall be well," also introduces the profound theme of hope in despair, a declaration of faith even when circumstances seem utterly bleak and final. This statement is not a denial of reality but a profound affirmation of God's ability to intervene, even against death itself. Finally, the narrative highlights the theme of seeking God beyond convention, demonstrating that genuine spiritual need and desperate faith often transcend human schedules or religious expectations. Her urgent pursuit of Elisha, irrespective of the day, underscores the immediacy of divine intervention when sought with such earnestness, foreshadowing the miraculous resurrection of her son.
Exposition and Analysis
Key Word Analysis
The Hebrew word הָלַךְ (hâlak) translated as "go," is a primitive root signifying movement in a wide variety of applications, both literal and figurative. In this context, it refers to the Shunammite woman's physical journey, but it also carries a sense of purpose and determination. The husband's question about her "going" highlights the unusual nature of her departure, emphasizing that this was not a casual outing but an urgent, directed movement driven by a profound internal conviction.
The Hebrew word חֹדֶשׁ (chôdesh) refers to the "new moon" and, by implication, a month. It designates a specific religious festival, marking the beginning of each lunar month, which was a time for communal worship and seeking divine guidance. The husband's mention of "new moon" (and "Sabbath") establishes the conventional, calendrical framework within which religious consultations typically occurred, underscoring the Shunammite woman's extraordinary deviation from these norms due to her desperate situation.
The Hebrew word שָׁלוֹם (shâlôwm), often translated as "peace," carries a much richer and broader semantic range, encompassing completeness, wholeness, welfare, prosperity, health, and restoration. In the Shunammite woman's declaration, "It shall be well," shâlôwm is far more than a polite dismissal or a statement that "everything is fine." It is a profound expression of faith, a confident assertion that, despite the current tragedy of her son's death, through God's intervention via Elisha, all would indeed be restored to a state of wholeness and well-being, even life itself. It is a declaration of anticipated divine restoration and ultimate flourishing, a prophetic utterance of hope.
Verse Breakdown
"And he said, Wherefore wilt thou go to him to day?"
This clause reveals the husband's practical, conventional mindset and his ignorance of the dire circumstances. His question is rooted in a logical assessment of the situation and the established customs for seeking religious counsel, highlighting his lack of understanding regarding the depth of his wife's faith and her desperate, immediate need. He perceives her immediate departure as unusual, perhaps even inappropriate, given the absence of a designated holy day.
"[it is] neither new moon, nor sabbath."
This parenthetical explanation from the husband underscores the cultural expectation that visits to prophets or spiritual leaders were reserved for specific, designated holy days. His query is not necessarily accusatory but rather a bewildered attempt to understand her deviation from societal and religious norms, indicating that he is entirely unaware of the child's death and the profound urgency driving her. It highlights the contrast between human convention and divine necessity.
"And she said, [It shall be] well."
This concise, powerful response from the Shunammite woman is a profound statement of faith and resolute hope. It is not a denial of her grief or the reality of her son's death, but a declaration of unwavering trust in God's ability to intervene and restore. Her use of shalom here is a prophetic utterance, expressing her conviction that God, through Elisha, would bring about a state of wholeness and life, even from the clutches of death. It demonstrates her unwavering focus on the solution, rather than dwelling on the problem, and her deep spiritual resolve that transcends human logic and despair.
Literary Devices
The narrative of 2 Kings 4:23 skillfully employs several literary devices to heighten its impact. Irony is powerfully evident in the stark contrast between the husband's conventional, logical questioning, based on the religious calendar, and the wife's urgent, unconventional action, driven by a desperate faith that transcends human scheduling. The husband's ignorance of their son's death adds a profound layer of dramatic irony, as his mundane concern about the day of the week stands in stark contrast to the profound tragedy his wife is silently carrying. This creates tension and underscores the chasm between his earthly perspective and her spiritual resolve. Foreshadowing is powerfully present in the Shunammite woman's declaration, "It shall be well." This seemingly simple statement, imbued with the rich meaning of shalom (wholeness, restoration), hints at the miraculous restoration and resurrection that is to follow (2 Kings 4:35), building suspense and anticipation for the reader. Furthermore, there is a strong element of Contrast between the husband's earthly, time-bound perspective and the wife's heavenly, faith-bound perspective, highlighting the difference between human understanding and divine possibility.
Theological and Thematic Connections
The Shunammite woman's response in 2 Kings 4:23 serves as a profound theological statement about the nature of faith, hope, and God's sovereignty over life and death. Her declaration of "It shall be well" in the face of death is not naive optimism but a deep-seated conviction in the power of God, mediated through His prophet Elisha, to reverse even the most final of circumstances. This passage teaches us that true faith often transcends human logic and conventional expectations, compelling us to seek God urgently and persistently, even when circumstances seem hopeless. It underscores God's compassion and His willingness to respond to desperate faith, demonstrating that His power is not bound by human limitations or calendrical observances. The narrative ultimately points to God as the ultimate source of life and restoration, capable of bringing shalom even out of the deepest grief and despair, highlighting His character as a God who hears and acts on behalf of His children.
Reflection and Application
The Shunammite woman's unwavering faith and her powerful declaration, "It shall be well," offer a profound and enduring model for believers navigating personal crises and seemingly insurmountable challenges. Her immediate and unconventional action to seek the man of God, despite the social conventions and her husband's questioning, teaches us the critical importance of turning to God and His appointed means of grace (whether through prayer, Scripture, or spiritual counsel) as our first and most urgent response to tragedy. Her words are a testament to the power of speaking faith over fear, of declaring God's potential for restoration even when our emotions or circumstances scream otherwise. This narrative challenges us to cultivate a radical trust in God's ability to bring wholeness and life from situations that appear utterly hopeless, reminding us that God's power is not limited by the finality of death or the logic of human understanding. It encourages us to maintain a posture of hope, knowing that our "shalom" is ultimately found in His sovereign hand, and that His timing and methods often transcend our expectations.
Questions for Reflection
FAQ
Why did the husband question her going to Elisha on that particular day?
The husband's question, "Wherefore wilt thou go to him to day? [it is] neither new moon, nor sabbath," reflects the customary religious practices and societal norms of ancient Israel. The New Moon festivals and the weekly Sabbath were designated, sacred times for communal worship, spiritual instruction, and seeking prophetic counsel. People would typically visit prophets or religious leaders on these specific holy days, as part of their regular religious observance. His query indicates that his wife's immediate departure was highly unusual and outside these expected norms, highlighting his complete ignorance of the profound tragedy (their son's death) that was driving her urgent and unconventional journey to Elisha. He was operating on conventional wisdom and calendrical expectations, while she was acting out of desperate, immediate faith that transcended all human schedules.
What is the profound significance of the Shunammite woman's brief response, "It shall be well"?
Her concise response, "It shall be well" (Hebrew: shalom), is remarkably significant and deeply profound. It is not a denial of her son's death or a simplistic statement that everything is fine. Instead, it is a powerful declaration of unwavering faith and resolute hope in the face of overwhelming grief and an apparently final situation. The Hebrew word shalom encompasses far more than mere peace; it signifies completeness, wholeness, welfare, prosperity, health, and restoration. By saying "It shall be well," she is expressing her deep conviction that God, through Elisha, has the absolute power to restore her son to life and bring about a state of wholeness and well-being, even from the clutches of death. It reflects her radical trust in God's miraculous intervention and her refusal to succumb to despair, setting the stage for the incredible resurrection that follows. Her words are a prophetic utterance, a declaration of what she believes God will do.
Christ-Centered Fulfillment
The Shunammite woman's unwavering faith and her prophetic declaration of "It shall be well" find their ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Elisha, as God's prophet, was a powerful instrument of divine power, bringing life from death and demonstrating God's compassion, thereby foreshadowing the One who is the very embodiment of life and shalom. The woman's desperate and unconventional pursuit of Elisha, transcending conventional boundaries and human logic, mirrors the spiritual urgency with which all humanity must seek Christ, who alone holds the keys to life and death (Revelation 1:18). Her "It shall be well" is a profound echo of the ultimate shalom that Christ brings, not just peace of mind, but total reconciliation with God, spiritual wholeness, and decisive victory over sin, death, and the grave. Jesus Himself declared, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" (John 11:25), demonstrating His sovereign power to raise the dead, just as He did with Lazarus (John 11:43-44), Jairus's daughter (Mark 5:41-42), and the widow of Nain's son (Luke 7:14-15). He is the Great Prophet, greater than Elisha, through whom God's ultimate plan of restoration and eternal shalom is realized for all who believe (Acts 3:22). In Christ, the promise of "it shall be well" is not merely a hope for earthly restoration but a glorious guarantee of eternal life, perfect wholeness, and a future free from sorrow and death (Revelation 21:4).