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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 anguished cry in 2 Kings 4:28 powerfully conveys her profound grief and sense of betrayal following the sudden death of her miraculously given son. Her words serve as a poignant reminder to the prophet Elisha of her initial reluctance to accept the promise of a son, precisely because she feared such a devastating disappointment, thus highlighting the raw human struggle with suffering that can follow even a divine blessing.
Context
Literary Context
This verse marks the emotional climax of the Shunammite woman's desperate encounter with the prophet Elisha, immediately following the tragic death of her son. The narrative begins with her exceptional hospitality towards Elisha, which prompts him to miraculously promise her a son despite her advanced age and her husband's (2 Kings 4:8-10). Her initial response, recorded in 2 Kings 4:16, was one of cautious skepticism: "Nay, my lord, thou man of God, do not lie unto thine handmaid," revealing her fear of false hope. Miraculously, she conceived and bore the son (2 Kings 4:17), bringing immense joy. However, this joy was tragically short-lived when, as a young boy, he suddenly collapsed and died (2 Kings 4:19-20). Her immediate, decisive action was to lay the child on Elisha's bed and set out to find the prophet, bypassing her husband's questions and demonstrating an unwavering resolve born of both grief and a glimmer of hope in Elisha's power. Her confrontation in verse 28 is the raw, emotional peak of her journey, setting the stage for Elisha's subsequent miraculous intervention.
Historical & Cultural Context
In ancient Israel, hospitality was a sacred duty and a highly valued virtue, particularly when extended to prophets and strangers, as exemplified by the Shunammite woman's provision for Elisha. Furthermore, bearing a son was of paramount importance, especially for an older woman, as it ensured the continuation of the family line, provided security in old age, and was often seen as a profound divine blessing, while barrenness was considered a great sorrow or even a social stigma. The miraculous birth of a son to an elderly, previously barren woman (reminiscent of Sarah in Genesis 18:10-14 or Hannah in 1 Samuel 1:27) was a clear sign of divine favor. The sudden death of a child, therefore, was not only a personal tragedy but also a profound theological crisis, challenging the perceived blessing and raising questions about God's faithfulness or the prophet's integrity. Elisha, as a "man of God," was understood to be an intermediary through whom divine power could operate, making him the natural, albeit desperate, recourse for the grieving mother.
Key Themes
The narrative of the Shunammite woman is rich with several profound themes. First, it powerfully illustrates Grief and Despair, capturing the raw, unvarnished pain of a mother who has lost her only child, especially one miraculously given. Her words are a testament to the depth of human suffering when joy is abruptly turned to sorrow. Second, it explores the Weight of Divine Promises and the human struggle with understanding God's ways, particularly when blessings are followed by trials. Her reproach implies a questioning of why a gift was given if it would lead to such profound sorrow, reflecting a common human reaction to suffering after a period of great joy, echoing laments found in Psalm 77. Third, the theme of Fear of False Hope is prominent, stemming from her initial caution, "Do not deceive me." This reveals a deep human vulnerability to disappointment and the protective instinct to guard one's heart against potential future pain. Finally, despite her apparent reproach, her actions demonstrate an underlying Faith in Desperation. Her journey to Elisha, bypassing all others, indicates a deep-seated belief that he, as God's prophet, possessed the power or means to intervene, even in the face of death, setting the stage for one of the Bible's most dramatic resurrections (2 Kings 4:32-35).
Exposition and Analysis
Key Word Analysis
This word, often translated "ask" or "request," here carries the nuance of "did I ask for this?" or "did I even request this blessing?" It emphasizes that the son was not something she actively sought but rather a miraculous gift initiated by Elisha. Her question underscores that she did not invite this particular form of potential heartbreak; it was a consequence of a divine intervention she initially approached with caution.
This verb means "to mislead," "to deceive," or "to be negligent." When she recalls her plea, "Do not deceive me," she is expressing her profound fear that the promise of a son would turn out to be a cruel illusion, leading to greater sorrow. From her perspective, the son's death has made Elisha's promise feel like a profound disappointment or even a "lie" in its outcome, leading to a state worse than her original childlessness.
Verse Breakdown
"Then she said, Did I desire a son of my lord?"
This rhetorical question is laden with pain, reproach, and a sense of "I told you so." It highlights that the son was not her request but a divine initiative through Elisha. By asking this, she implies, "I never asked for this joy if it meant this much pain. I was content before." It's a bitter lament, suggesting that the gift has become a source of unbearable suffering, making her previous state of childlessness seem preferable to the agony of loss.
"did I not say, Do not deceive me?"
This second rhetorical question serves as a powerful reminder of her initial skepticism and caution when Elisha first promised her a son (2 Kings 4:16). She explicitly recalls her fear of being given false hope or a promise that would ultimately lead to disappointment. From her perspective, the death of her son is the ultimate "deception," a cruel reversal of a miraculous blessing, confirming her worst fears and magnifying her grief.
Literary Devices
The verse powerfully employs Rhetorical Questions to convey the Shunammite woman's intense grief and sense of injustice. Her questions are not seeking information but expressing profound anguish and a veiled accusation against Elisha, and by extension, against the perceived outcome of a divine promise. There is also a strong element of Pathos, as her words evoke deep sympathy for her suffering, drawing the reader into her raw emotional state. The Irony is palpable: a miraculous gift, intended as a blessing, has become the source of her deepest sorrow, fulfilling her initial fear of "deception." Her direct, unvarnished confrontation with the prophet also showcases Dramatic Irony, as the reader knows Elisha's power, and her desperation sets the stage for the ultimate demonstration of God's power through him.
Theological and Thematic Connections
The Shunammite woman's raw expression of grief and questioning in 2 Kings 4:28 resonates deeply with the human experience of suffering, especially when it follows a period of divine blessing. It challenges simplistic notions of cause and effect in God's dealings and highlights that even those in covenant with God can experience profound loss and confusion. Her words echo the laments found throughout Scripture, where faithful individuals wrestle with God's apparent silence or paradoxical actions. This narrative underscores God's sovereignty over life and death, and His ability to work through His chosen servants even in the face of seemingly insurmountable tragedy. Ultimately, it foreshadows God's compassionate response to human suffering and His power to bring life out of death.
Reflection and Application
The Shunammite woman's bold and honest confrontation with Elisha provides a powerful model for believers navigating profound grief and disappointment. Her willingness to articulate her pain, confusion, and even her perceived sense of betrayal demonstrates that authentic faith does not require suppressing our deepest emotions or pretending to understand God's every move. Instead, it invites us to bring our rawest laments directly to God, or to those who represent Him, trusting that He is big enough to handle our questions and our sorrow. Her actions remind us that even when circumstances seem to contradict God's past blessings or promises, our hope should remain anchored in His character and power. It encourages us to persist in seeking divine intervention, even when hope seems lost, for God often works most powerfully in our moments of greatest desperation, revealing His glory through our deepest trials and demonstrating His compassionate presence in our suffering.
Questions for Reflection
FAQ
Why did the Shunammite woman say, "Did I desire a son of my lord?" if she later accepted him?
Her question is not a rejection of the son himself, but an expression of profound grief and a sense of "I told you so" directed at Elisha. When Elisha first promised her a son, she responded with caution, "Nay, my lord, thou man of God, do not lie unto thine handmaid" (2 Kings 4:16). This indicates she was wary of false hope or a promise that would lead to disappointment. Now, with the son's death, her worst fears have been realized. Her question implies, "I didn't ask for this miracle if it was going to lead to such unbearable pain. I was content in my childlessness before, and now my sorrow is far greater." It's a lament born of extreme anguish, not a literal denial of her joy in having the son.
What does the word "deceive" imply in this context?
The Hebrew word for "deceive" (shâlâh) carries the meaning of "to mislead," "to disappoint," or "to fail." When the Shunammite woman reminds Elisha, "Do not deceive me" (her original plea), she is recalling her fear of being given a false promise or a hope that would ultimately prove to be a delusion. From her perspective, the miraculous gift of a son, followed by his sudden death, felt like a cruel "deception" or a profound disappointment of the highest order. It wasn't that Elisha intentionally lied, but that the outcome felt like a betrayal of the hope the promise had instilled. This highlights the human tendency to perceive tragic outcomes as a form of divine "failure" or "deception" when our expectations of blessing are shattered.
Christ-Centered Fulfillment
The narrative of the Shunammite woman and her resurrected son, initiated by her desperate plea in 2 Kings 4:28, powerfully foreshadows the ultimate work of Jesus Christ. Just as Elisha, as God's prophet, was the instrument through whom life was restored, so Jesus is the very embodiment of life, the one who declares, "I am the resurrection and the life" (John 11:25). The Shunammite woman's raw grief and desperate appeal mirror humanity's cry for deliverance from the pervasive power of death and sin. Her son's resurrection, a temporary return to earthly life, points forward to Christ's own definitive victory over death and the promise of eternal life for all who believe in Him (Romans 6:4). Furthermore, her initial caution against "deception" finds its ultimate answer in Christ, who is "the way, the truth, and the life" (John 14:6), offering promises that are unfailingly true and a hope that does not disappoint (Romans 5:5). In Christ, the sting of death is overcome (1 Corinthians 15:55), and the ultimate "deception" of sin is defeated, leading to a resurrection not merely to mortal life, but to everlasting glory.