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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 4:25 captures a pivotal moment in the dramatic narrative of the Shunammite woman, illustrating her profound determination and unwavering faith in the face of overwhelming grief. Having just lost her miraculously given son, she embarks on an urgent and arduous journey to Mount Carmel to seek out the prophet Elisha. The verse highlights Elisha's immediate, divinely-attuned recognition of her from a distance, signaling his prophetic awareness of her presence and the profound distress she carries, setting the stage for the miraculous intervention that follows.
Context
Literary Context
This verse is embedded within the extensive account of Elisha's ministry and miracles in 2 Kings chapter 4. The narrative preceding 2 Kings 4:25 details the Shunammite woman's initial hospitality towards Elisha, her childlessness, and Elisha's prophetic promise that she would bear a son (2 Kings 4:8-17). The miraculous birth of the son is then followed by his sudden and tragic death, described in 2 Kings 4:18-20. Distraught but resolute, the Shunammite woman immediately decides to seek Elisha, believing he holds the key to her son's restoration. Her urgent journey to Mount Carmel, where Elisha was residing, underscores her desperate hope and sets the scene for the dramatic confrontation and subsequent resurrection of her son that unfolds in the latter part of the chapter, specifically in 2 Kings 4:32-35.
Historical & Cultural Context
In ancient Israel, prophets like Elisha served as vital intermediaries between God and His people, often sought out for divine guidance, healing, and intervention in times of crisis. Mount Carmel itself held significant historical and spiritual weight, notably as the site where Elijah famously confronted the prophets of Baal, demonstrating YHWH's supreme power (1 Kings 18:19-40). For the Shunammite woman, a prominent and wealthy figure in her community, the death of her only son would have been a devastating blow, culturally and personally, as it threatened her lineage and future security. Her immediate, unwavering decision to travel to the "man of God" reflects a deep-seated cultural understanding of the prophet's role and a profound personal faith in his connection to the divine, transcending conventional mourning practices and demonstrating extraordinary resolve.
Key Themes
The narrative surrounding 2 Kings 4:25 powerfully illustrates several key themes. Firstly, it highlights Persistent Faith and Desperate Hope, as the Shunammite woman, despite her overwhelming grief, demonstrates extraordinary resolve by undertaking a difficult journey to seek Elisha, refusing to accept her son's death as the final word. Her actions embody a tenacious trust in divine intervention, even when circumstances seem utterly hopeless, echoing the faith seen in Hebrews 11:6. Secondly, the verse underscores Divine Awareness and Prophetic Insight, seen in Elisha's immediate recognition of the Shunammite woman from "afar off." This suggests a heightened spiritual perception, implying God's prior knowledge of her distress and His preparation of Elisha for her arrival, showcasing divine providence at work. Lastly, the narrative emphasizes Seeking the Man of God in times of crisis, a recurring biblical pattern where individuals turn to God's appointed servants, believing in their ability to intercede with the Almighty and bring about miraculous solutions, as ultimately occurs in 2 Kings 4:32-35.
Exposition and Analysis
Key Word Analysis
This term identifies the woman by her place of origin, Shunem, a town in the Jezreel Valley. In this context, it functions as more than a geographical descriptor; it identifies the specific individual whose story is central to the narrative and whose faith is being tested. Elisha's immediate recognition and naming of "that Shunammite" indicates a personal relationship and a deep awareness of her identity, suggesting an intuitive understanding of her purpose in coming to him.
This primitive root signifies to see, literally or figuratively. When Elisha "saw" the Shunammite woman from afar, it implies not merely physical sight but a divinely enhanced perception. This prophetic "seeing" suggests God's prior revelation to Elisha regarding her approach and her profound distress, setting the stage for the miraculous intervention that follows. It underscores Elisha's role as a true "man of God" with spiritual insight.
Gehazi is identified as Elisha's servant. His presence in this verse is crucial as he is the recipient of Elisha's immediate observation and command. His role as the prophet's attendant highlights the hierarchical structure of prophetic ministry and sets him up as the initial point of contact for the Shunammite woman, though his later actions in the narrative will reveal a different character.
Verse Breakdown
"So she went and came unto the man of God to mount Carmel."
This clause highlights the Shunammite woman's immediate, decisive, and purposeful action. Despite her profound grief and the considerable distance, her determination to reach Elisha on Mount Carmel demonstrates her unwavering faith and desperate hope that he, as God's chosen servant, could intervene in her seemingly hopeless situation. Her journey is not merely physical but also a testament to her spiritual resolve and tenacious pursuit of divine help.
"And it came to pass, when the man of God saw her afar off,"
This segment reveals Elisha's prophetic insight and immediate awareness. His ability to recognize her from a significant distance, even before she drew near, suggests a divine prompting or a heightened spiritual perception. This detail emphasizes God's omniscience and His preparation of His servant for the impending crisis, demonstrating that He is intimately aware of His people's suffering.
"that he said to Gehazi his servant, Behold, [yonder is] that Shunammite:"
This final clause underscores Elisha's clear identification of the woman and his immediate instruction to Gehazi. His specific naming of "that Shunammite" indicates that he not only recognized her physically but also understood the significance of her unexpected arrival, anticipating the profound need she carried. This sets Gehazi in motion to meet her, initiating the unfolding drama.
Literary Devices
The verse effectively employs several Literary Devices. Foreshadowing is prominent, as Elisha's immediate recognition of the Shunammite from "afar off" implicitly signals that he is divinely prepared for her arrival and the dramatic, life-altering event that is about to unfold. This builds anticipation for the subsequent interaction and the miracle to come. There is also an element of Dramatic Irony, as the reader is fully aware of the son's death and the woman's profound grief, while Gehazi (and initially Elisha, though divinely prompted) is not yet fully appraised of the situation, creating a tension between what is known and what is yet to be revealed. The verse also contributes significantly to Characterization, portraying the Shunammite woman as a figure of extraordinary resolve, tenacious faith, and deep maternal love, and Elisha as a prophet endowed with keen spiritual insight and divine awareness. The Setting of Mount Carmel, a place historically associated with powerful prophetic encounters and divine power, further amplifies the spiritual weight and significance of this crucial meeting.
Theological and Thematic Connections
The Shunammite woman's determined pursuit of the "man of God" in her deepest hour of need powerfully illustrates the biblical principle of seeking divine intervention with unwavering faith. Her arduous journey to Mount Carmel, despite overwhelming grief and the apparent finality of death, speaks to a profound trust in God's ability to transcend human limitations through His chosen instruments. Elisha's immediate recognition of her from afar further underscores God's omniscience and compassionate awareness of human suffering, even before a cry is uttered. This narrative reminds us that God is intimately acquainted with our sorrows and that persistent, faith-filled pursuit of Him, or His appointed representatives, is often met with divine attention and miraculous response. It points to a God who is not distant but actively engaged in the lives of His people, ready to meet them in their most desperate moments and demonstrate His life-giving power.
Reflection and Application
The account of the Shunammite woman's journey to Elisha on Mount Carmel offers profound lessons for contemporary believers facing overwhelming circumstances. Her immediate, resolute action to seek the "man of God" in her deepest hour of crisis serves as a powerful model for where we should turn when life's trials seem insurmountable. Instead of succumbing to despair, isolating herself in grief, or accepting the finality of her son's death, she actively pursued the source of divine help. This teaches us the critical importance of prioritizing spiritual seeking and persistent prayer, even when our faith feels stretched to its limits and logical solutions evade us. Elisha's recognition of her from "afar off" is a comforting reminder that God is intimately aware of our struggles, our unspoken pains, and our desperate needs, even before we fully articulate them. Her story challenges us to cultivate a tenacious faith that believes in God's power to intervene beyond what we can see or imagine, encouraging us to press into His presence with unwavering hope, trusting that He sees us, He knows, and He cares deeply for our well-being.
Questions for Reflection
FAQ
Why did the Shunammite woman go to Mount Carmel specifically?
The Shunammite woman went to Mount Carmel because it was Elisha's known residence at the time, as indicated by the narrative. Prophets often had specific locations where they resided or ministered, and Elisha had a dwelling there. Furthermore, Mount Carmel held significant spiritual weight, famously being the site of Elijah's powerful confrontation with the prophets of Baal (1 Kings 18), making it a recognized place of divine encounter and prophetic power. Her decision to go directly to him, regardless of the distance or her profound grief, underscores her desperate resolve and her conviction that Elisha, as the "man of God," was her only hope for a miracle.
What is the significance of Elisha recognizing her from "afar off"?
Elisha's recognition of the Shunammite woman from "afar off" is highly significant. It highlights his prophetic insight and spiritual sensitivity, suggesting that his awareness was not merely physical but divinely enhanced. This detail implies that God had already prepared Elisha for her arrival and her profound need, perhaps even revealing the nature of her distress. It serves as a powerful demonstration of divine providence and omniscience, showing that God is intimately aware of our circumstances and sorrows, even before we approach Him or articulate our distress. This immediate recognition sets the stage for the dramatic and compassionate intervention that follows in the narrative, beginning with Elisha's instruction to Gehazi in 2 Kings 4:26.
Christ-Centered Fulfillment
The Shunammite woman's desperate journey to the "man of God" on Mount Carmel, seeking life for her dead son, profoundly foreshadows humanity's ultimate need for the true "Man of God," Jesus Christ. Her unwavering faith in Elisha's power to intercede and bring restoration points forward to Christ, who is not merely a prophet but the very source of life and resurrection. Just as Elisha recognized the Shunammite from afar, discerning her deep need, so too does Christ possess omniscient awareness of our deepest sorrows, our unarticulated pains, and our spiritual deadness, even before we come to Him (Matthew 6:8). He knows our thoughts and the hidden desires of our hearts (Psalm 139:1-4). Her tenacious pursuit of Elisha, believing he could conquer death, finds its ultimate fulfillment in Jesus, who declared Himself to be the resurrection and the life, offering not just physical resuscitation but eternal spiritual life to all who believe (John 10:10). He is the perfect High Priest (Hebrews 4:14-16), the ultimate Intercessor (Romans 8:34), and the one who truly takes away the sting of death, offering new life to those who come to Him in faith (1 Corinthians 15:54-57).