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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
This verse captures a pivotal and deeply poignant moment in the dramatic narrative of Elisha and the Shunammite woman, immediately preceding the miraculous resurrection of her son. Elisha, discerning the woman's urgent and distressed approach, dispatches his servant Gehazi to inquire about the well-being of her, her husband, and crucially, her child. Her profound, yet seemingly contradictory, one-word response—"It is well"—serves as a powerful declaration of unwavering faith and resolute purpose, setting the stage for God's divine intervention through His prophet in the face of overwhelming tragedy.
Context
Literary Context
This verse serves as a crucial turning point in the extended narrative of Elisha and the Shunammite woman, a story rich with themes of divine provision and miraculous power. The narrative begins with Elisha's prophecy of a son for the barren Shunammite woman, a promise miraculously fulfilled in 2 Kings 4:8-17. The child, a gift of God, tragically dies suddenly in 2 Kings 4:18-20. Distraught but remarkably determined, the woman immediately lays her dead son on Elisha's bed and sets out on a desperate journey to find the prophet on Mount Carmel, refusing to explain the true urgency of her mission to her husband in 2 Kings 4:21-25. Elisha, sensing her distress from afar through prophetic insight, sends Gehazi to meet her, leading to the terse but profound exchange in this verse. Her one-word response to Gehazi highlights her single-minded focus on Elisha, the only one she believes can truly address her desperate need, directly preceding the prophet's arrival and the subsequent, climactic resurrection in 2 Kings 4:32-35.
Historical & Cultural Context
In ancient Israel, the birth of a son, especially to an older, previously barren woman, was considered an extraordinary blessing and a clear sign of divine favor, often fulfilling a covenantal promise (e.g., Isaac to Abraham and Sarah as seen in Genesis 21:1-7). Conversely, the death of an only son was a devastating tragedy, threatening the family line, its future, and its social standing. Prophets like Elisha served as God's direct spokespersons and instruments, often performing miracles that demonstrated divine power and affirmed God's active presence in Israel. The common greeting "Is it well?" (Hebrew: Shalom) was a comprehensive inquiry about overall well-being, encompassing peace, health, prosperity, and wholeness in every aspect of life. The Shunammite woman's arduous journey to Mount Carmel was a significant undertaking, demonstrating her extraordinary determination and unwavering faith in Elisha's unique connection to God's power. Her refusal to fully disclose the tragedy to Gehazi, a mere servant, but reserving her desperate plea for the prophet himself, reflects a cultural understanding of hierarchy and the specific, revered role of a true man of God.
Key Themes
This verse powerfully contributes to several key themes within the narrative and the broader book of 2 Kings. The most prominent is Faith in Adversity, as the Shunammite woman's declaration of "It is well" in the face of her son's death is a profound statement of unwavering trust in God's ultimate sovereignty and ability to restore. It is not a denial of reality but an affirmation of Hope Beyond Circumstance, demonstrating a conviction that her ultimate well-being rests in God's hands, transcending the immediate tragic situation. This hope is ultimately justified by the miraculous resurrection that follows, underscoring the theme of Divine Power Over Death, a recurring motif in Elisha's ministry (e.g., 2 Kings 4:38-41). Furthermore, the woman's Purposeful Communication—her brevity with Gehazi and her determination to speak only to Elisha—highlights the importance of seeking the true source of help and grace, rather than dwelling on the problem itself. This narrative also showcases the Authority and Efficacy of God's Prophets as instruments of His will, as seen in Elisha's discernment and subsequent actions to bring about God's restorative power, echoing the ministry of his predecessor, Elijah (e.g., 1 Kings 17:17-24).
Exposition and Analysis
Key Word Analysis
The repeated word "well" (שָׁלוֹם, shâlôwm) is central to this verse's profound meaning. While often translated simply as "peace," shâlôwm encompasses a much richer and more comprehensive concept in Hebrew thought. It signifies completeness, wholeness, prosperity, health, safety, harmony, and well-being in every aspect of life—physical, spiritual, relational, and communal. Therefore, when the Shunammite woman declares "It is well" (shâlôwm), despite her son's death, she is making a profound theological statement. She is not lying or denying the tragedy; rather, she is affirming her belief in God's ultimate shâlôwm for her life, trusting that He can restore what is broken and bring wholeness even out of despair and death. Her declaration is a statement of faith in God's character and power, anticipating His restorative work.
The verb "say" (אָמַר, ʼâmar) appears twice in this verse, first as Elisha's command to Gehazi ("and say unto her") and then as the woman's response ("And she answered"). This word, used with great latitude in Hebrew, signifies not just speaking, but declaring, commanding, affirming, or responding. Its use here highlights the directness of Elisha's instruction and the deliberate, weighty nature of the woman's concise reply. Her "answering" is not a casual remark but a purposeful declaration, carefully chosen for its audience and its underlying intent.
The word "child" (יֶלֶד, yeled) refers to the son miraculously given to the Shunammite woman. This term emphasizes his status as an offspring, a young lad, and the precious fruit of God's earlier promise. The inquiry about the yeled underscores that he is the focal point of the crisis and the object of the woman's desperate quest. His death is the catalyst for the entire dramatic encounter, making the question about his "well-being" deeply ironic and the woman's response profoundly faith-filled.
Verse Breakdown
"Run now, I pray thee, to meet her, and say unto her,"
This opening clause conveys Elisha's immediate and urgent command to his servant Gehazi. Elisha, from a distance, senses the woman's distress and the gravity of her approach, prompting him to send Gehazi ahead for a preliminary assessment. The instruction reflects Elisha's prophetic discernment and his desire for a swift understanding of the situation before the woman reaches him directly.
"[Is it] well with thee? [is it] well with thy husband? [is it] well with the child?"
Elisha's questions are comprehensive, inquiring about the well-being (shalom) of the woman herself, her husband, and crucially, the child. The repetition of "is it well?" underscores the depth of Elisha's concern for the family's holistic welfare and perhaps his premonition that the child is the source of the distress. This tripartite inquiry covers the entire household, reflecting the cultural importance of family unity and health, and sets up the dramatic tension of the woman's response.
"And she answered, [It is] well."
This is the climactic and most profound part of the verse. The Shunammite woman's terse, one-word response is a powerful declaration of faith. It is not a denial of the horrific reality of her son's death, but rather a refusal to acknowledge defeat or express despair before Gehazi, whom she knows cannot help. Her "It is well" is an affirmation of her conviction that God, through Elisha, will make it well, that He is capable of restoring the shalom that has been shattered. It is a statement of hope that transcends her immediate, tragic circumstances, rooted in her unwavering trust in God's power and Elisha's prophetic authority.
Literary Devices
The verse employs several powerful literary devices to heighten its impact and convey its deeper meaning. Repetition is evident in the repeated question "Is it well?" and the woman's singular, emphatic answer "It is well," which serves to emphasize the central theme of shalom and highlight the profound nature of her response. There is significant irony present, specifically dramatic irony, as the reader is fully aware that the child is dead, yet the woman declares "It is well." This creates considerable tension and underscores the depth of her faith, as she speaks a truth that transcends the visible, devastating reality. Her declaration also functions as foreshadowing, subtly hinting at the miraculous restoration of "well-being" (shalom) that is about to occur through Elisha's intervention. Finally, the verse presents a stark contrast between the woman's inner turmoil and the devastating reality of her son's death versus her outward declaration of "well-being," showcasing the transformative power of faith to speak hope and truth into seemingly impossible situations.
Theological and Thematic Connections
The Shunammite woman's declaration, "It is well," stands as a profound theological statement on the nature of faith in the face of overwhelming adversity. It is not a denial of reality, but a radical affirmation of God's ultimate sovereignty and His power to bring wholeness (shalom) even out of death. Her response teaches us that true faith looks beyond immediate circumstances to the character and promises of God, trusting that He is able to restore what is broken and redeem what is lost. This narrative underscores God's attentiveness to human suffering and His willingness to intervene through His chosen instruments, demonstrating His power over life and death. It calls believers to cultivate a hope that is anchored in God's faithfulness, even when all visible evidence suggests otherwise, knowing that God's ultimate "well-being" for His people transcends temporary trials.
Reflection and Application
The Shunammite woman's response in 2 Kings 4:26 offers a powerful paradigm for believers navigating trials and tribulations today. Her ability to declare "It is well" when her heart was undoubtedly shattered challenges us to consider the nature of our own faith. It teaches us that faith is not merely an intellectual assent to theological truths but an active declaration, a choice to speak words of hope and trust over our circumstances, even when they seem dire and contrary to all evidence. This doesn't mean denying pain or ignoring reality, but rather anchoring our hope in God's greater reality and His ultimate power to redeem and restore. We are called to cultivate a spiritual posture that, like the Shunammite woman, persistently seeks God and His appointed means of grace (prayer, scripture, spiritual guidance, community) in times of crisis, rather than succumbing to despair or focusing solely on the problem. Her story reminds us that our "shalom" ultimately rests in God's hands, and we can declare His goodness and anticipate His intervention even when the path ahead is shrouded in darkness and our hearts are heavy with grief.
Questions for Reflection
FAQ
Why did the Shunammite woman answer "It is well" when her son was dead?
Her answer "It is well" (Hebrew: shalom) was a profound declaration of faith, not a lie or a denial of her son's death. She was speaking to Gehazi, Elisha's servant, and likely chose not to disclose the full, devastating truth to him because she knew he could not help her. Her focus was entirely on Elisha, the prophet of God, whom she believed was the only one through whom God could intervene. Her "shalom" was an expression of her unwavering trust that God, through Elisha, could and would restore the "well-being" of her family, even from death. It was a statement of hope that transcended her immediate, tragic circumstances, rooted in her previous experience of God's faithfulness in giving her the child (see 2 Kings 4:16).
What does this story teach us about the role of a prophet like Elisha?
This story powerfully illustrates the role of a prophet as God's instrument and intermediary. Elisha demonstrates prophetic discernment by sensing the woman's distress from afar and sending Gehazi to meet her. He acts as a conduit for God's power, ultimately raising the child from the dead. The narrative highlights the prophet's authority, his intimate connection to divine power, and his role in bringing God's intervention into human affairs. The Shunammite woman's single-minded pursuit of Elisha underscores the cultural and spiritual understanding that true help and divine intervention came through God's appointed messengers, much like the role of Elijah in 1 Kings 17.
Christ-Centered Fulfillment
The Shunammite woman's profound declaration, "It is well," in the face of death finds its ultimate fulfillment and deepest meaning in Jesus Christ. Her faith, which dared to speak shalom over a dead son, foreshadows the ultimate shalom brought by the true Prophet, Jesus. Just as Elisha was God's instrument to restore life, Jesus is the very embodiment of life and the conqueror of death. He is the one who truly brings comprehensive "well-being" to humanity, not only physically but spiritually and eternally. Christ is the "Prince of Peace" (Isaiah 9:6), the one who offers a peace that transcends all understanding (Philippians 4:7). His own resurrection from the dead is the ultimate guarantee that for all who believe in Him, even in death, "it is well." He declared, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" (John 11:25). The Shunammite woman's hope for a restored son points to the greater hope of eternal life and resurrection for all believers through Christ's victory over the grave (1 Corinthians 15:54-57). In Him, the ultimate shalom is secured, and we can confidently declare, "It is well with my soul," knowing that He has overcome the world (John 16:33).