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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
Fourteen Centuries of Reception
4 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.
There is another representation of the same truth: Elisha's action in first dispatching his servant with his staff to raise the dead child. The son of the woman who had given Elisha hospitality had died; the news was brought to Elisha, and he sent his servant with the staff. "Go," he told him, "lay the staff on the dead child." Was the prophet unsure what to do? The servant went on ahead and placed the staff on the corpse; but the dead child did not revive. "If a law capable of giving life had been granted to us, then of course righteousness would have been obtainable through the law." The law sent through a servant did not bring life. But Elisha, who had sent his staff with his servant, was to follow later himself and bring the child to life. After hearing that the child had not revived, Elisha came in person; he was a type of our Lord, who had sent his servant ahead of him with a staff that represents the Law. He came to the dead child lying there and placed his body over him. But the dead person was an infant and Elisha a grown man, so he contracted his adult stature and somehow curtailed it, making himself like a child so that he matched the corpse in size. The dead child arose when the living man had fitted himself to him; the Lord accomplished what the staff had failed to do; grace achieved what the Law could not.
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.
Salute him not: He that is sent to raise to life the sinner spiritually dead, must not suffer himself to be called off, or diverted from his enterprise, by the salutations or ceremonies of the world.
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Summary
The prophet Elisha, gripped by the urgency of the Shunammite woman's plea regarding her deceased son, issues immediate and precise instructions to his servant, Gehazi. This verse initiates a critical and time-sensitive mission, commanding Gehazi to hasten to the child with Elisha's staff, emphasizing extreme speed and the complete avoidance of all social pleasantries to underscore the dire emergency and the prophet's desperate hope for a miraculous intervention.
Context
Literary Context
This verse marks a critical turning point following the tragic death of the Shunammite woman's son, a child miraculously granted through Elisha's prophecy, as detailed in 2 Kings 4:8-17. Overwhelmed by grief, the woman had laid her lifeless son on Elisha's bed (2 Kings 4:21) before embarking on a desperate journey to Mount Carmel to find the prophet. Her anguished cry, "Did I desire a son of my lord? Did I not say, Do not deceive me?" (2 Kings 4:28), powerfully conveys her profound sorrow and the weight of her expectation for Elisha's intervention. Elisha's immediate dispatch of Gehazi with his staff signifies his understanding of the gravity of the situation and his initial attempt to intervene remotely, setting the stage for the dramatic events that follow, including Gehazi's unsuccessful attempt and Elisha's eventual direct involvement in the child's resurrection (2 Kings 4:31-35).
Historical & Cultural Context
Elisha's command to "Gird up thy loins" and to avoid salutations is deeply rooted in ancient Near Eastern customs. People typically wore long, flowing outer garments, and "girding up the loins" meant tucking these robes into a belt or sash, enabling unhindered movement for activities like running, working, or battle. This idiom was a common and vivid expression for preparing for urgent action, demanding physical readiness and mental focus. Furthermore, social greetings in this culture were often elaborate, involving lengthy exchanges of blessings, inquiries about health, and family news, which could consume considerable time. Elisha's strict prohibition against any form of salutation—both initiating and responding—was an extreme measure, signaling that the mission's urgency superseded all conventional social etiquette and personal comfort. The staff, as an extension of the prophet's person and authority, was a common symbol in the ancient world, often associated with leadership, power, and divine commission, much like Moses' staff in the book of Exodus.
Key Themes
This verse powerfully illustrates several key themes within the broader narrative of Elisha's ministry and the book of 2 Kings. Firstly, it highlights divine compassion and human urgency in the face of suffering, as Elisha immediately responds to the Shunammite's distress with a desperate attempt to bring aid. Secondly, it explores the nature of delegated authority and the use of instruments in divine work; Elisha entrusts his personal staff to Gehazi, symbolizing a transfer of prophetic authority, though the subsequent failure reveals the limits of such delegation apart from God's direct will and presence. Thirdly, the command to avoid distractions underscores the theme of focused obedience and the paramount importance of a mission when it involves life and death. Finally, the eventual failure of Gehazi's attempt (2 Kings 4:31) subtly introduces the theme of God's sovereignty over miracles, demonstrating that divine power is not a magical force transferable through objects, but requires God's direct intervention and often the personal intercession of His chosen servant.
Exposition and Analysis
Key Word Analysis
This idiomatic expression, combining H2296 (châgar) "to gird on" and H4975 (môthen) "loins," literally means to tuck up one's long outer garment into a belt, preparing for strenuous activity like running, working, or battle. It conveys a sense of immediate readiness, alertness, and unhindered movement. In a broader sense, it signifies mental and spiritual preparation for an important task, demanding full attention and swift execution, echoing the New Testament's call to "gird up the loins of your mind" (1 Peter 1:13).
The word H4938 (mishʻênâh) refers to a support or walking-stick. However, in the context of a prophet or leader, the staff was more than a simple walking aid; it often symbolized authority, power, and divine commission. It was seen as an extension of the person, sometimes used as a tool for miraculous acts, as famously seen with Moses' staff in Exodus 4:2-4. Elisha entrusting his staff to Gehazi was a significant act of delegated authority, indicating that the power of God, which worked through Elisha, was intended to operate through this instrument in Gehazi's hand.
The verb H1288 (bârak) primarily means "to kneel" or "to bless," but by implication, it also means "to salute" or "to congratulate" in the context of a greeting. The instruction "salute him not; and if any salute thee, answer him not again" refers to the customary exchange of greetings, which in ancient Near Eastern culture was often elaborate and time-consuming, involving inquiries about peace (shalom), health, and family. Elisha's prohibition underscores the extreme urgency of the mission, demanding that Gehazi bypass all social niceties to ensure the swiftest possible arrival at the child's side.
Verse Breakdown
"Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way"
This opening clause establishes Elisha's direct and urgent command to his servant. The imperative "Gird up thy loins" immediately conveys the necessity for swift, unimpeded action, highlighting the dire nature of the situation. The instruction to "take my staff in thine hand" signifies the delegation of Elisha's prophetic authority and the expectation that God's power would work through this instrument, setting Gehazi on a critical mission of life and death.
"if thou meet any man, salute him not; and if any salute thee, answer him not again"
This highly specific and culturally counter-intuitive command emphasizes the extreme nature of the emergency. It mandates that Gehazi cut off all social interaction, no matter how customary or expected, to avoid any delay whatsoever. This highlights the paramount importance of the mission and the life-and-death stakes involved, demonstrating Elisha's desperate desire for immediate intervention.
"and lay my staff upon the face of the child"
This final instruction details the specific action Gehazi is to perform upon reaching the child. It indicates Elisha's belief that the staff, imbued with divine power through his prophetic office, could be an instrument of resurrection. This command sets up the dramatic tension for the subsequent narrative, where Gehazi's attempt with the staff ultimately proves unsuccessful, underscoring the limitations of delegated power.
Literary Devices
The verse is rich in Imperative Mood, conveyed through direct and forceful commands like "Gird up thy loins," "take my staff," and "go thy way," which powerfully underscore the absolute urgency of the situation and Elisha's prophetic authority. Symbolism is prominently featured in the staff, which represents Elisha's prophetic power, divine commission, and delegated authority. The command to avoid salutations employs Hyperbole or Exaggeration to emphasize the extreme urgency, as it demands a complete suspension of deeply ingrained and essential social norms. This creates a palpable sense of immediate crisis and highlights the extraordinary nature of the task. The entire instruction also functions as Foreshadowing, subtly hinting at the limitations of delegated power and the necessity of Elisha's direct, personal intervention, as Gehazi's mission with the staff ultimately fails (2 Kings 4:31), thereby setting the stage for the true miracle to be performed by the prophet himself.
Theological and Thematic Connections
This passage underscores the profound compassion of God, channeled through His prophet, in the face of human suffering and death. Elisha's immediate and urgent response reflects a divine impulse to restore life and alleviate sorrow. While Elisha delegates the initial task to Gehazi, entrusting him with his staff as a symbol of authority, the subsequent failure of Gehazi's attempt reveals a crucial theological truth: divine power is not a magical force that can be mechanically transferred or manipulated through objects. Miracles are ultimately dependent on God's sovereign will and often require the direct, personal intercession and presence of His chosen servant, highlighting that human instruments are merely vessels for God's power, not its source. This also speaks to the nature of faith and prayer, suggesting that while God can use various means, His direct involvement and personal presence are paramount for true divine intervention.
Reflection and Application
Elisha's urgent command to Gehazi serves as a powerful reminder for believers about the importance of immediate and undistracted action when confronted with pressing needs, especially those involving spiritual or physical death. The call to "gird up thy loins" resonates with the biblical imperative for readiness and focused diligence in ministry and service. It challenges us to be prepared, both physically and spiritually, to respond swiftly to God's call. While Gehazi's mission with the staff ultimately failed, Elisha's initial instruction demonstrates a profound sense of responsibility and a desperate desire to act swiftly in the face of suffering. For us, this means prioritizing the kingdom's work, eliminating unnecessary distractions, and responding with alacrity to the Holy Spirit's leading. It also subtly teaches that while God may use instruments and individuals, His power is sovereign and not bound by human methods or expectations. Our reliance must always be on God's direct intervention, even as we faithfully employ the means He provides.
Questions for Reflection
FAQ
Why did Elisha send Gehazi with the staff instead of going himself immediately?
Elisha's decision to send Gehazi ahead with his staff likely stemmed from a combination of factors, primarily the extreme urgency of the situation and the belief that God's power could work through an instrument and a proxy. The Shunammite woman's journey to Elisha had already taken time, and the child's death required immediate intervention. By sending Gehazi, Elisha was attempting to expedite the miracle. Furthermore, the staff was a known symbol of prophetic authority and divine power (as seen with Moses' staff in Exodus 4:2-4), and Elisha may have believed that God would honor this delegated authority, even from a distance. However, the subsequent narrative reveals that this initial attempt was insufficient, highlighting that divine power is ultimately sovereign and not bound by human methods or instruments, often requiring the direct presence and intercession of God's chosen servant (2 Kings 4:31).
Christ-Centered Fulfillment
While Gehazi's attempt to revive the Shunammite's son with Elisha's staff ultimately failed, necessitating Elisha's direct intervention, this narrative powerfully foreshadows the ultimate and perfect resurrection power embodied in Jesus Christ. Unlike Elisha, who needed to physically stretch himself upon the child (2 Kings 4:34) and whose delegated power proved insufficient, Jesus needed no staff, no proxy, and no strenuous effort to conquer death. He simply spoke a sovereign word, as when He commanded Lazarus to "Come forth!" (John 11:43) or when He declared, "Talitha cumi," to Jairus's daughter (Mark 5:41). The limitations of Elisha's delegated power through Gehazi underscore the boundless and inherent power of Christ, who is Himself "the resurrection and the life" (John 11:25). Moreover, while Elisha's staff symbolized a temporary, external authority, Christ Himself is the source of all authority, and He bestows His Holy Spirit upon believers, empowering them not with a physical object, but with His very presence, enabling them to carry out His mission with true spiritual authority (Acts 1:8). The temporary failure of the staff points to the necessity of the Incarnate Word, who personally and definitively overcame death through His own sacrificial death and glorious resurrection, offering eternal life to all who believe (Romans 6:4).