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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
The Shunammite woman's extraordinary resolve and immediate, decisive action upon discovering the death of her miraculously given son. This pivotal verse depicts her rapid preparation for a journey to seek the prophet Elisha, issuing a forceful and unambiguous command to her servant to maintain unceasing speed, thereby profoundly underscoring her deep desperation, unyielding faith, and singular focus on divine intervention through God's chosen instrument.
Context
Literary Context
This verse serves as a critical narrative hinge within the extensive account of the Shunammite woman in 2 Kings 4. The story unfolds with her generous hospitality towards Elisha, the "man of God," which is divinely rewarded with the miraculous birth of a son in her old age, despite her initial skepticism (2 Kings 4:8-17). The joyous gift, however, is tragically cut short by the boy's sudden death from an apparent heatstroke (2 Kings 4:18-20). Verse 24 marks her immediate, almost instinctual, and highly unconventional response to this devastating loss. Her actions are characterized by singular focus, an intentional withholding of the full truth from her husband, and a determined pursuit of Elisha, whom she perceives as the sole human conduit for God's potential intervention. This urgency sets the stage for the dramatic confrontation and miraculous restoration that follows.
Historical & Cultural Context
The setting is ancient Israel, where travel was inherently arduous and time-consuming, typically undertaken on foot or by animal, most commonly donkeys or asses. The act of "saddling an ass" signifies purposeful preparation for a significant journey, often indicative of a household of some means, as the Shunammite woman's family clearly was. In this society, prophets like Elisha held immense spiritual authority, often serving as God's direct voice and instrument of miraculous power, and were deeply revered. Mount Carmel, her chosen destination, was not merely a geographical location but a place historically imbued with prophetic significance, notably associated with Elijah's powerful confrontation with the prophets of Baal (1 Kings 18), reinforcing its reputation as a locus where God's power was dramatically manifested. Her bold initiative, taking charge of the journey and issuing direct, unequivocal commands, speaks volumes about her exceptional character, spiritual discernment, and perhaps her respected status within her household, transcending typical cultural expectations for women in such a profound crisis.
Key Themes
The verse powerfully encapsulates themes of Urgency and Desperation, born from profound, immediate grief but tempered by an unshakeable Faith and Expectation in God's ability to intervene. Her command to "slack not thy riding" is a visceral expression of her conviction that every moment counts in seeking divine intervention. This action is not a desperate gamble but a deliberate act of Seeking God's Instrument, demonstrating her deep-seated belief that Elisha, as the "man of God," possessed the spiritual authority and connection to intercede and bring about a supernatural solution. Her relentless journey embodies the theme of Divine Intervention, as she presses forward, trusting that God's power can reverse even death itself—a trust that is ultimately vindicated in the subsequent resurrection of her son (2 Kings 4:32-35). Her unwavering resolve echoes the biblical principle found in Hebrews 11:6, emphasizing that "without faith it is impossible to please Him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him."
Exposition and Analysis
Key Word Analysis
Derived from a primitive root meaning "to wrap firmly," this verb in context specifically denotes the act of harnessing or saddling an animal. Its use here emphasizes the Shunammite woman's immediate, personal, and decisive initiative. She doesn't merely command; she actively participates in the preparation, underscoring her profound urgency and determination to depart without delay, taking direct control of the initial, crucial step.
From a primitive root meaning "to inclose" or "to hold back," this word, used in the negative imperative ("slack not"), conveys an absolute prohibition against slowing down, stopping, or detaining the pace of travel. It signifies a command to maintain maximum speed and effort without any hesitation, rest, or reduction in momentum. This word vividly portrays the Shunammite woman's desperate urgency and her singular, unwavering focus on reaching Elisha as quickly as humanly possible.
This primitive root means "to ride" (on an animal or in a vehicle) or, causatively, "to place upon" for riding. In this context, it refers to the act of riding upon the ass and, by extension, the speed and continuous motion of the journey itself. The emphasis is not merely on the act of riding, but on the pace of the riding—that it must not be diminished—highlighting the critical nature of time in her mission and her demand for relentless forward progress.
Verse Breakdown
"Then she saddled an ass"
This opening clause immediately establishes the Shunammite woman's proactive and decisive response to her son's death. Rather than succumbing to incapacitating grief or waiting for others to act, she takes direct, physical action to prepare for a journey. This hands-on involvement signifies her immediate resolve, singular purpose, and the extraordinary urgency driving her.
"and said to her servant, Drive, and go forward"
Her words are direct, authoritative commands, reflecting her agency and the gravity of the situation. "Drive" (נָהַג, nâhag) implies leading or guiding the animal with purpose and speed, while "go forward" (יָלַךְ, yâlak) is a simple yet emphatic imperative to proceed without hesitation. Together, these commands convey a clear, urgent directive to commence the journey immediately and to move towards a specific, vital destination.
"slack not [thy] riding for me, except I bid thee"
This is the heart of her desperate instruction, an absolute prohibition against slowing down, resting, or allowing any interruption to their rapid progress. The phrase "slack not" (לֹא תַעֲצֹר, lo' ta'atsor) is a powerful negative imperative demanding unceasing speed. The concluding "except I bid thee" underscores her complete and sole control over the journey's pace, revealing her singular focus and unwavering determination to reach Elisha as quickly as humanly possible, allowing no room for delay or deviation from her urgent mission.
Literary Devices
The verse is powerfully shaped by the use of Imperative Mood, evident in the repeated, direct commands: "Drive," "go forward," and "slack not." This grammatical choice powerfully conveys the Shunammite woman's authority, urgency, and unwavering resolve in the face of crisis. There is a strong sense of Foreshadowing embedded in her desperate, singularly focused journey; her relentless pursuit of Elisha implicitly anticipates the miraculous intervention that will follow, namely the resurrection of her son, hinting at the divine power that is about to be manifested. The narrative employs Dramatic Irony, as the servant (and her husband, as revealed in subsequent verses) remains unaware of the true, devastating reason for the journey. This heightens the tension and underscores the woman's unique, faith-driven mission, which she guards to prevent any hindrance. The Repetition of the idea of speed and no delay ("Drive, and go forward; slack not") further emphasizes the critical nature of her quest and her absolute determination.
Theological and Thematic Connections
The Shunammite woman's actions in 2 Kings 4:24 provide a profound theological lesson on the nature of active faith in the face of seemingly insurmountable odds. Her immediate, decisive, and relentless pursuit of Elisha, God's prophet, demonstrates a deep-seated conviction that God is sovereign over life and death and that He can intervene even in the most hopeless situations. Her refusal to "slack not" her riding is a powerful metaphor for persistent prayer, unyielding trust in divine power, and tenacious spiritual pursuit, even when circumstances seem to contradict any possibility of hope. This episode underscores the biblical principle that genuine faith often manifests not as passive resignation, but as active, determined seeking of God's presence and power. It is a testament to the truth that God often responds to desperate, faith-filled cries, demonstrating His compassion and omnipotence through His chosen instruments, inviting us to approach Him with bold confidence in our times of need.
Reflection and Application
The Shunammite woman's desperate urgency and unwavering focus in 2 Kings 4:24 offer a compelling and challenging model for believers facing their own "dead" or seemingly impossible situations. Her immediate action, bypassing conventional mourning or lengthy explanations, and her singular determination to reach the man of God, challenge us to examine our own responses to crisis. Do we succumb to despair, paralysis, or passive resignation, or do we, like her, pursue God with every fiber of our being, refusing to "slack" in our spiritual journey? This verse calls us to cultivate a faith that is active, persistent, and singularly focused on God's power to intervene, even when human solutions are exhausted and hope seems lost. It reminds us that true faith is not merely intellectual assent but a relentless pressing into God's presence, trusting that He is able to do the impossible. Her story encourages us to remove all hindrances and distractions, to "drive and go forward" with unwavering commitment in our prayers and pursuit of God's will, believing that He can bring life out of death and restore what was lost.
Questions for Reflection
FAQ
Why didn't she tell her husband the son was dead before leaving?
The Shunammite woman's decision to withhold the full, devastating truth from her husband (and later, Gehazi, Elisha's servant) highlights her singular focus, profound faith, and strategic determination. She likely feared that disclosing the news would lead to delays, emotional distress that would hinder action, or practical objections that would impede her immediate and urgent mission to reach Elisha. Her priority was not to grieve or explain, but to act decisively in faith, believing that Elisha, as God's instrument, could reverse the tragedy. Her poignant response to Elisha in 2 Kings 4:28 ("Did I ask for a son from you, my lord? Did I not say, 'Do not deceive me'?") further reveals her deep emotional state and her direct, unmediated appeal to the prophet, bypassing intermediaries or lengthy explanations.
What does "slack not thy riding" mean for modern believers?
For contemporary believers, "slack not thy riding" serves as a powerful metaphor for the intensity, persistence, and unwavering focus required in our spiritual walk, particularly in prayer, seeking God's will, and persevering through times of crisis. It means to pursue God with unyielding determination, removing all distractions and hindrances that might cause us to "slack" or lose momentum in our faith journey. It echoes biblical injunctions to "pray without ceasing" (1 Thessalonians 5:17) and to "press on toward the goal for the prize of the upward call of God in Christ Jesus" (Philippians 3:14). It is a call to fervent, relentless spiritual pursuit, trusting that God hears and responds to those who seek Him with all their heart, demonstrating an active, tenacious faith that refuses to give up.
Christ-Centered Fulfillment
The Shunammite woman's desperate journey to Elisha for the resurrection of her son powerfully foreshadows the ultimate hope and life found exclusively in Jesus Christ. Her unwavering faith in a prophet's ability to intercede for life from death points profoundly to Jesus as the true and ultimate "man of God," who possesses inherent, divine power over death itself. While Elisha acted as an instrument of God's power, a conduit for a miraculous, temporary restoration, Jesus is the very embodiment of "the resurrection and the life" (John 11:25), the source of eternal life. The Shunammite woman's relentless pursuit of life for her son mirrors humanity's desperate need for spiritual life from the death of sin. Through Christ, we are not merely offered a temporary physical restoration, but eternal life and a spiritual resurrection from the death of sin into newness of life (Romans 6:4). Her story, culminating in a physical resurrection, ultimately directs our gaze to the glorious promise of the bodily resurrection of all believers through Christ, who is the "firstfruits of those who have fallen asleep" (1 Corinthians 15:20-22). The Shunammite woman's faith, though focused on a prophet, ultimately finds its complete fulfillment and ultimate object in Jesus, who alone can truly declare, "I am the way, and the truth, and the life. No one comes to the Father except through me" (John 14:6).