The Shunammite

The Shunammite

Key verse. 2 Kings 4:26: Run at once to meet her and say to her, ‘Is all well with you? Is all well with your husband? Is all well with the child?’” And she answered, “All is well.”

Songs

#524: 'Tis So Sweet to Trust in Jesus

#103: O God our Help

Background. Present a set of maps to show where Shunem is located. Speak of the Jezreel Valley, Mount Carmel, and Nazareth and their relationship to Shunem. Also, speak on Elisha's ministry as both a miracle worker and more importantly as a teacher of the Torah. As the Jewish people speak of a rabbi giving a D'var Torah ("word of Torah") which involves taking a parshah ("section") of the Torah and explaining it, giving the sense. This is what Elisha did at the schools of the prophets. The schools of the prophets had been started by Samuel centuries prior and was re-established by Elisha's predecessor, Elijah.

Elisha is a type of Christ. Elisha is a type even in the name. Elisha means "Elohim is salvation." From (1) the word אל ('el), God, and (2) the verb ישע (yasha'), to be saved. Jesus's name is yeshua in the Hebrew and means "Yahweh is salvation."

Introduction. Today's Bible story is found in 2 Kings chapter 4 (if you have your Bibles please open to that chapter), starting with verse 8. This is the story of a woman who lived in the city of Shunem. This was in the time of Elisha the prophet (the other principal character in this story), some 800 years before Christ. In this story, this woman has no name, she is simply called the Shunammite. What caught my attention about this story are two things: (1) that she was a "great woman." She was an ishah gedolah ("woman great"). The word gedolah or gadol (H1419) in Hebrew means "great." Some interpret the word as "wealth" or "prominent" but the word itself means "great," which could have many meanings in the Hebrew as well as in English. The other characteristic that interested me was the repeating phrase, "it is well," which is actually a single Hebrew word, shalom. Shalom is usually translated as "peace" but it can also mean "it is well" or "all is well." This phrase explicitly and implicitly is expressed throughout the story. So, I was fascinated with "greatness" and "wellness" in this story, one balancing the other. You can have greatness without wellness, and you can have wellness without greatness. This woman had both, she had greatness and wellness, which is the ideal.

Summary of the story. We'll use EGW (paraphrased) to give us a summary of the story, as a refresher to some of you, who may have forgotten the story.

PK 237.3: . . .In his [Elisha's] journeyings to and fro throughout the kingdom “it fell on a day, that Elisha passed to Shunem, where a greatwoman lived; who urged him to eat some food. So whenever he passed that way, he would turn in there to eat food.” The woman of the house perceived that Elisha was “a holy man of God,” and she said to her husband: “Let us make a small room on the roof with walls and put there for him a bed, a table, a chair, and a lamp, so that whenever he comes to us, he can go in there.” To this retreat Elisha often came, thankful for its quiet peace. Nor was God unmindful of the woman's kindness. Her home had been childless; and now the Lord rewarded her hospitality by the gift of a son.

PK 238.1: Years passed. The child was old enough to be out in the field with the reapers. One day he was stricken down by the heat, “and he said to his father, Oh my head, my head.” The father bade a lad carry the child to his mother; “and when he had taken him, and brought him to his mother, the child sat on her lap till noon, and then he died. And she went up, and laid him on the bed of the man of God, and shut the door behind him and went out.”

PK 238.2: In her distress, the Shunammite determined to go to Elisha for help. The prophet was then at Mount Carmel, and the woman, accompanied by her servant, set forth immediately. And it came to pass, when the man of God saw her coming, he said to Gehazi his servant, "Look, there is the Shunammite. Run at once to meet her and say to her, ‘Is it well with you? Is it well with your husband? Is it well with the child?’” The servant did as he was bidden, but not till she had reached Elisha did the stricken mother reveal the cause of her sorrow. Upon hearing of her loss, Elisha told Gehazi: “Tie up your garment and take my staff in your hand and go. If you meet anyone, do not greet him, and if anyone greets you, do not reply. And lay my staff on the face of the child.”

PK 238.3: But the mother would not be satisfied till Elisha himself came with her. “As the Lord lives and as you yourself live, I will not leave you,” she declared. “And he arose, and followed her. And Gehazi went on ahead and laid the staff on the face of the child, but there was no sound or sign of life. Therefore he returned to meet him and told him, “The child has not awakened.”

PK 239.1: When they reached the house, Elisha went into the room where the dead child lay, “and shut the door behind the two of them and prayed to Yahweh. Then he went up and lay on the child, putting his mouth on his mouth, his eyes on his eyes, and his hands on his hands. And as he stretched himself upon him, the flesh of the child became warm. 35 Then he got up again and walked once back and forth in the house, and went up and stretched himself upon him. The child sneezed seven times, and the child opened his eyes.”

PK 239.2: Calling Gehazi, Elisha bade him send the mother to him. “And when she came to him, he said, Pick up your son. She came and fell at his feet, bowing to the ground. Then she picked up her son and went out.

(Above) This is the story in a nutshell, leaving out some of the details. What I will attempt now is to go over as many details and time permits. Each of them are interesting and add meaning to the story.

The story begins. Let's start reading with verse 8:

2 Kings 4:8: One day Elisha went on to Shunem, where a great woman [[ishah gedolah]] lived, who urged him to eat some food. So whenever he passed that way, he would turn in there to eat food.

"urged him." Apparently, the Shunammite knew something about this prophet, because this first verse tells us that she "urged him to eat some food." The Hebrew word is chazaq [H2388: firm, strong, persuasion, prevail, seize, take hold of, grasp]. She hung onto him and wouldn't let go. It's this attitude of "You have to come and have dinner with us." So we learn that she's persuasive and manifests boldness and determination even in her generousity and hospitality.

Good cook. She must have been a good cook as well. How do we know this? Because it reads, "So whenever he [the prophet Elisha] passed that way, he would turn in there to eat food." The prophet knew good food and pleasant company when it was offered to him. He kept coming back for seconds and thirds. In fact, in Elisha's many sojourns, the visit to Shunem was probably one of his highlights. He looked forward to passing through Shunem.

Provided lodging. It wasn't long before the Shunammite woman spoke to her husband (in verse 9):

2 Kings 4:9: And she said to her husband, “Behold now, I know that this is a holy man of God who is continually passing our way. 10 Let us make a small room on the roof with walls and put there for him a bed, a table, a chair, and a lamp, so that whenever he comes to us, he can go in there.”

And the husband did so. That's nice. The prophet now has a place to stay for the night in a protective shelter, besides the food and good company. Life is looking really well for the prophet. She is blessing him in so many ways.

Great investment. Her greatness is here manifested. She invested a little food and a place to stay for time with the man of God. While Elisha was eating food, she had conversation with him to keep him company. She fed off his words. Understand that Elisha was a teacher first and a miracle worker second. He enjoyed teaching from the Torah. So while with her in the comfort of her home, he instructed her in the ways of God. Not a bad exchange. Her small material investment was paying very large spiritual dividends.

Reciprocation. At some point, the prophet felt he needed to return the favor in some other way. He didn't have to, since that is all she was really looking for. She was hungry for the word of God. However, this is what the Bible tells us.

2 Kings 4:11-13: One day he came there, and he turned into the chamber and rested there. 12 And he said to Gehazi his servant, “Call this Shunammite.” When he had called her, she stood before him. 13 And he said to him, “Say now to her, ‘See, you have taken all this trouble for us; what is to be done for you? Would you have a word spoken on your behalf to the king or to the commander of the army?’” She answered, “I dwell among my own people.”

The best the prophet could do was to put in a good word to the king. That's all he could think of. He had no money; she needed no money. Maybe she needed some favor from the king, in which Elisha was in good terms with. So that's what he offered. "Would you have a word spoken on your behalf to the king or to the commander of the army?’”

But her answer to Elisha was a bit unexpected. She answered, “I dwell among my own people.” Not, I merely belong to my people, but, I live quietly and peaceably among my people, so that I have no need for any intercession with the king or any great man of the kingdom.

Great neighbor (and influence). It meant that she was at peace with her neighbors. She was well thought of and had no issues with anyone in her community. She was a great neighbor and she was content. All is well, and she left the room, leaving Elisha speechless and dumbfounded. This woman has it all. She needs nothing from me. We know this is what Elisha was thinking by what follows next.

Promise of a son. He then told his servant, Gehazi,

2 Kings 4:14-16: And he said, “What then is to be done for her?” Gehazi answered, “Well, she has no son, and her husband is old.” 15 He said, “Call her.” And when he had called her, she stood in the doorway. 16 And he said, “At this season, about this time next year, you shall embrace a son.” And she said, “No, my lord, O man of God; do not lie to your servant.”

The phrase, "do not lie to your servant" is a way of saying, "Your promise is too good to be true. Don't put me in a situation where I will be disappointed, if it doesn't come true. Do not raise false expectations such that rather than embrace a son, I end up embracing disappointment." She could not believe it for joy of possibility. Nevertheless, it did come true. She conceived and the next year, she did have a son, as Elisha had said to her.

Gap in time - the silent (happy) years. Right here we should read a little bit between the lines. You see, several years passed, as the next verse will tell us. In those years the child grew. In those years, grandpa Elisha would pass by and experience a happy occasion. When Elisha would pass through Shunem, he not only had a room to stay in, good food and good company, but now he had a happy hostess in the Shunammite woman, now raising a little boy. All is well. And they live happily ever after. But, no so fast; the story is about to take a turn for the worse.

Death of the son. Let's read on.

2 Kings 4:18-20: When the child had grown, he went out one day to his father among the reapers. 19 And he said to his father, “Oh, my head, my head!” The father said to his servant, “Carry him to his mother.” 20 And when he had lifted him and brought him to his mother, the child sat on her lap till noon, and then he died.

Whoa! Wait a minute. The child just up and died for no reason? How sad; how tragic. But notice the woman's curious behavior. In those days, when someone dies, they mourn the death, have a simple ceremony and bury the body. It could all happen in the same day. But that's not what happens in this story. Let's read on.

2 Kings 4:21-25: And she went up and laid him on the bed of the man of God and shut the door behind him and went out. 22 Then she called to her husband and said, “Send me one of the servants and one of the donkeys, that I may quickly go to the man of God and come back again.” 23 And he said, “Why will you go to him today? It is neither new moon nor Sabbath.” She said, “All is well.” 24 Then she saddled the donkey, and she said to her servant, “Urge the animal on; do not slacken the pace for me unless I tell you.” 25 So she set out and came to the man of God at Mount Carmel.

Let's pause here. Visualize what's going on here. She's lost her precious boy and what does she do? She puts the child on his own bed and calls the undertaker? No! She puts the child on the "bed of the man of God" and shuts the door and goes out. Then she calls her husband for a taxi; an Uber; no, a donkey and a servant. Give me a donkey and your best runner I need to see the prophet pronto! Her husband is confused. What's the hurry, it's not a new moon or Sabbath. What's the reason for your request? And she says only one word in the Hebrew, which is translated correctly. She says, "All is well." Effectively, she tells her husband, don't hold me back from my request. I'm in a bit of a hurry. Just give me what I'm asking for and I'll explain later. And he does. He sends a donkey and a runner.

Then she saddles the donkey and says to her servant, a man swift on his feet, "Urge the animal on; do not slacken the pace for me unless I tell you.” Andale, young man. Andale, donkey. We must hurry to see the prophet. And off they go; kicking up dust behind them as they go. This is a woman in a hurry.

Great faith. This behavior suggests that in the midst of this great tragedy and sorrow, God was somehow behind it. The Shunammite sensed in her spirit that God was involved in this. And, if so, that the man of God could bring it to pass. The prophet must know about this. The prophet must come and intervene. She was manifesting great faith in God and in the prophet.

She journeys to Elisha. The journey from Shunem to Mount Carmel where Elisha was staying was a number of miles away. The Bible does not tell us, but geography suggests anywhere from 8 to 15 miles of travel, so it took some time to get to where Elisha was. And from somewhere on the slopes of Mount Carmel, Elisha sees them from a distance. Let's read on:

2 Kings 4:25-26: So she set out and came to the man of God at Mount Carmel. When the man of God saw her coming, he said to Gehazi his servant, “Look, there is the Shunammite. 26 Run at once to meet her and say to her, ‘Is it well with you? Is it well with your husband? Is it well with the child?’” And she answered, “It is well.”

Wait a minute! Did I read this right? Didn't she just lose her son to some unknown illness. "It is well?!" It is *not* well! And she continues her journey to see the prophet, now with a confused Gehazi in tow. Let us read on.

2 Kings 4:27-31: And when she came to the mountain to the man of God, she caught hold of his feet. And Gehazi came to push her away. But the man of God said, “Leave her alone, for she is in bitter distress, and the Lord has hidden it from me and has not told me.” 28 Then she said, “Did I ask my lord for a son? Did I not say, ‘Do not deceive me?’” 29 He said to Gehazi, “Tie up your garment and take my staff in your hand and go. If you meet anyone, do not greet him, and if anyone greets you, do not reply. And lay my staff on the face of the child.” 30 Then the mother of the child said, “As the Lord lives and as you yourself live, I will not leave you.” So he arose and followed her. 31 Gehazi went on ahead and laid the staff on the face of the child, but there was no sound or sign of life. Therefore he returned to meet him and told him, “The child has not awakened.”

Lots to unpack here. Notice that the woman is in bitter distress. She grabs Elisha's feet and for a moment can't let out a word. For a moment, she is speechless. Notice that the problem was hidden from Elisha. Elisha was usually on top of things because God spoke to him. But this time, God did not speak to him. God was silent on the matter. That was puzzling to the prophet. What could this mean? The prophet was now concerned and tells Gehazi, get ready to run and run hard! Don't let anyone stop you, do not greet them, do not reply to them, just run! And Gehazi does as he is told. He runs with urgency and when he gets there, lays the staff on the face of the child, and nothing happens. Nothing at all. No response from the child. So he returns and reports the bad news.

Elisha's personal involvement. Now Elisha is really concerned. God is not speaking to him. The child has died. His magical staff is not working. What is going on! The prophet is in crisis. Usually the prophet would just say the word or use his servant or an emblem and miracle would happen, but no this time. This time, nothing was working. This time, Elisha had to deal with the problem in a more intense, personal manner. Let's read on.

2 Kings 4:32-37: When Elisha came into the house, he saw the child lying dead on his bed. 33 So he went in and shut the door behind the two of them and prayed to the Lord. 34 Then he went up and lay on the child, putting his mouth on his mouth, his eyes on his eyes, and his hands on his hands. And as he stretched himself upon him, the flesh of the child became warm. 35 Then he got up again and walked once back and forth in the house, and went up and stretched himself upon him. The child sneezed seven times, and the child opened his eyes. 36 Then he summoned Gehazi and said, “Call this Shunammite.” So he called her. And when she came to him, he said, “Pick up your son.” 37 She came and fell at his feet, bowing to the ground. Then she picked up her son and went out.

Everything Elisha does to raise the child from the dead is odd. Everything! (1) From being there alone with the child and praying. I would have called a prayer meeting together with everyone that could pray, and gather around the child and have an anointing. Don't you think. (2) He then lays on the child to warm the body. Who taught him to do that? What made him think of doing that? (3) Then the pacing back and forth, almost franticly. What was that about? (4) And finally, the child sneezes seven times. None of it makes sense.

Yet, it works. The child is brought back to life and is restored to the mother. Notice, her first response. What would be your first response to such a miracle? Mine would be to pick up the child in my arms, as the prophet said, "Pick up your son." But not this woman. She first gives thanks. Let me say this again: She first gives thanks and then picks up the child.

2 Kings 4:37: She came and fell at his feet, bowing to the ground. Then she picked up her son and went out.

Great gratefulness. This is remarkable. The Shunammite woman had her priorities straight. She knew to thank God first, by way of the prophet. She knew it was a miracle; an act of God and she made sure she thanked Him first.

Analysis at the end. That's the end of the story, and we need to do some analysis and reflect on it a bit.

Her Greatness. The story is about the greatness of the Shunammite. How is she great? Here are six (6) areas in which I believe she manifested greatness:

Great It is Well - Peace (Shalom)

Fed Elisha. Great kindness: she showed Hospitality and Generousity She made sure that all was well with those she cared for, esp. a man of God.

"Man of God." Great spiritual Perception and Deliberation (action). This is a great investment Availed herself of spiritual nourishment. As the prophet ate food, she fed on his words. She made sure that it was well with her soul.

Make a room. Great Simplicity and an understanding of the Necessary--the Essentials of Life Providing a bed, table, chair and lamp. The simple, but necessary physical needs. That all was well with the basic things of life.

Speak to the king. Great in Influence and Neighborliness She knew how to relate to her neighbors and settle differences amicably. That all was well with her neighbors

Son dies. Great Faith and Trust in Suffering and Trials She trusted in God and was well in her relationship to God

Son lives. Great Gratitude and Piety when Blessed She manifested gratitude to those who blessed her before embracing the blessing. She was well with the Gift after thanking the Giver.

The matter of Elisha's crisis. Why did the child die? Why did God not speak to Elisha about the matter? Why was Elisha's magic not effective? Why did Elisha have to go through such extraordinary means to have God raise the child from the dead? These are all good questions which some commentators have sought to answer. This ends up all being an area of speculation, because we really do not have an explanation from inspiration. The explanation I have settled on, comes from Rabbinical thinking and goes something like this.

It's not about the child's death, but about his birth. In promising a miracle son to the Shunammite, Elisha overstepped his role as a prophet. He was not called to give personal, miraculous favors to people. He was using the power of God without the person asking for it and without God Himself offering it. This just came out of nowhere. It was not something the Shunammite was asking for either. She asked for nothing and expected nothing. In fact, she was stunned by the offer.

Then why did God fulfill the prophet's promise to her? Because God would not let the words of Elisha fail. He would not let the prophet's reputation get tarnished. You see, if a prophet prophesies and it doesn't come true, then he's not a true prophet. This was the test of a true prophet. And given that Elisha was a true prophet, God had to come through. By the way, this is not only true with a prophet, it is also true with any man of God, prophet or no prophet. If you force God's hand on a matter, it may happen as you requested, as you prayed for, but it may not be in God's will, even if it appears good to you.

So God allowed the birth and then God allowed the death to teach Elisha that he should be careful with how he uses his prophetic gift. That's the basic idea. We could go into more detail on this, but that's a sermon for another day.

Epilogue

There is an epilogue to this story. It is found four (4) chapters later.

2 Kings 8:1-4: Now Elisha had said to the woman whose son he had restored to life, “Arise, and depart with your household, and sojourn wherever you can, for the Lord has called for a famine, and it will come upon the land for seven years.” 2 So the woman arose and did according to the word of the man of God. She went with her household and sojourned in the land of the Philistines seven years. 3 And at the end of the seven years, when the woman returned from the land of the Philistines, she went to appeal to the king for her house and her land.

Now, this woman was the Shunammite. Elisha instructed the Shunammite to leave everything for seven (7) years because of the coming famine. And she did so, and by so doing she lost her house and her land to whoever found it vacant. How we know it's the Shunammite is what follows in the story.

2 Kings 8:4-6: Now the king was talking with Gehazi the servant of the man of God, saying, “Tell me all the great things that Elisha has done.” 5 And while he was telling the king how Elisha had restored the dead to life, behold, the woman whose son he had restored to life appealed to the king for her house and her land. And Gehazi said, “My lord, O king, here is the woman, and here is her son whom Elisha restored to life.” 6 And when the king asked the woman, she told him. So the king appointed an official for her, saying, “Restore all that was hers, together with all the produce of the fields from the day that she left the land until now.”

Well, what do you know about that! We know about the great woman, this Shunammite. But, finally, we hear about the greatness of Elisha. It says, "Tell me all the great things that Elisha has done." And now, another one was to be fulfilled. Remember, Elisha wanted to speak a good word to the king on her behalf. This was Elisha's original idea on how to return the favor to the Shunammite. Well, now it was being fulfilled through Gehazi. As Gehazi is telling of the story of the Shunammite and the raising of her son, behold!, here they show up, at the very moment. A divine appointment. An event of providence! (Read Gehazi's comment here.)

Her house and her land were restored to her. In the end, a good word *was* spoken to the king, by way of Gehazi. This story remarkably ends well. All ended well in the household of the Shunammite. All ended well with the prophet Elisha.

Shalom. Did you note the repeating phrase, "It is well." Did I tell you that the phrase, "It is well," is really only one word in the Hebrew. That word is shalom, which means peace but can also mean "it is well." This is the correct translation in this story. This is how most translators translate it as. Shalom; Peace; It is well.

"It is well." When peace like a river attendeth my way, when sorrows like sea billows roll; whatever my lot, thou hast taught me to say, "It is well, it is well with my soul."

Prayer. May we in this coming year strive for greatness. The manifold aspects of greatness that this Shunammite manifested throughout her life. May this be our experience. So that through every duty of life, every challenge, every trial, every blessing, we can truly say, "It is well. It is well with my soul." And then, at the appearing of our Lord and Savior, when we ascend to the Holy City in that cloud, and are about to enter through the Holy Gates into the New Jerusalem, our Lord greets us and places a crown on our heads and says those glorious words, "You did well, my son, my daughter. You did well. Enter into the kingdom prepared for you from the foundation of the world. Enter into the joy of your Master." May this be our story, in Jesus name. Amen.

[End of sermon.]

Analysis

And as Jesus said, centuries later, "Whoever welcomes a prophet as a prophet will receive a prophet's reward, and whoever welcomes a righteous man as a righteous man will receive a righteous man's reward" (Matthew 10:41).

Compare to Elijah. In the case of Elijah, it was the widow's son 9of Zarephath) who died.

1 Kings 17:19-24: And he said to her, “Give me your son.” And he took him from her arms and carried him up into the upper chamber where he lodged, and laid him on his own bed. 20 And he cried to the Lord, “O Lord my God, have you brought calamity even upon the widow with whom I sojourn, by killing her son?” 21 Then he stretched himself upon the child three times and cried to the Lord, “O Lord my God, let this child's life come into him again.” 22 And the Lord listened to the voice of Elijah. And the life of the child came into him again, and he revived. 23 And Elijah took the child and brought him down from the upper chamber into the house and delivered him to his mother. And Elijah said, “See, your son lives.” 24 And the woman said to Elijah, “Now I know that you are a man of God, and that the word of the Lord in your mouth is truth.”

Started with prayer. I would have you note the difference in the stories. In the story of Elijah we learn the prayer he prayed. It is given to us. We also learn of the response the widow makes. She also speaks. Yet in the Elisha story, we do not know the words of his prayer, nor the words of her response. We can only assume, and rightly assume, that they followed the pattern of Elijah. Elisha's prayer must have been urgent, "O LORD, my God, let this child's life come back into him again!" It just seems all implied here in this story.

Flesh to flesh. Personal contact. Many hours had passed since the death of the child. By this time, his body was cold. He had bluish tint to his complexion. Surely the prophet felt pity on the body of the child. He knew his human efforts would not be enough, yet it was a pitiful, yet compassionate way of wanting to help. Let me at least warm the body. But it was only God who could restore the breath and give life to the body.

It took time. Intense desire and effort. The patience and perseverance of the prophet is evident.

Seven Sneezes. A sneeze is a natural response to an irritant in the nose. It's a reflexive act to dislodge and expel the offending irritant. The spiritual counterpart is found in 2 Corinthians 7:10-11, which is repentance.

The prophet's dilemma. Note there is a role reversal with both the woman and Elisha. At first she is content, then she becomes desperate and demanding of the prophet. The prophet at first is in control and can provide favors (with the king) and perform miracles by simply saying the word. At the end, the prophet is in crisis. The "LORD has hidden it from me and has not told me" (4:27). This double phraseology expresses Elisha's dismay that something is seriously amiss.

In the next scene, Elisha dispatches Geichazi with his staff, expecting it to revive the dead child. Yet the attempt is ineffective: "The boy has not awakened" (4:31). Yet again, Elisha's intuition has failed him. The prophet who was so strident, who had dispensed miracles freely, suddenly discovers that his supernatural powers elude him. Why does Elisha experience this failure? What does this chapter tell us about him?

Finally, we reach the most critical question of the story: Why did the boy die? The prophet has endowed a generous and spiritually attuned lady with a divine gift. Why did God allow the miracle-child to die?

Sarah and the Shunammite. A textual parallel with the promise of Yitzchak's birth. When Yitzchak is born, we read: "Sarah conceived and bore Avraham a son …at the set time of which God had spoken." (Bereshit 21:2) But with the birth of the Shunammite woman's son, the verse states: "The woman conceived and bore a son at the set time of which Elisha had spoken." (II Melakhim 4:17). This comparison demonstrates quite convincingly that Elisha has usurped God's role.

Nevertheless, God allows the child to be born – and then to die – in order to explain to Elisha the limits of his role. When Elisha confesses that he is ignorant of the child's death, he is acknowledging that "his divinely inspired ability to discern hidden events has been taken away from him" (pg.48). However, he still imagines that his staff in the hand of Geichazi can revive the child; initially he doesn't even consider traveling to Shunem! However, with lightning speed, Elisha's illusions are smashed. Upon arrival, Elisha sees the full extent of his error: the boy, stiff and cold, lying on his bed. Face-to-face with the lifeless form of the boy, Elisha, reeling from the impact of his discovery, finally turns to God and, in recognition of his own utter insignificance, prays. Viewed in this context, the child's unexpected death was destined from birth. He entered the world with the sole purpose of dying when he grew up, in order to teach the lesson that life created by man is non-existent and has no validity. The theme of the narrative is not the miracle of the birth, but rather the power of the prophet, or more accurately, his limitations. As mentioned previously, the focus of the story is not the Shunammite woman and her son, but the transformation and maturation of Elisha the prophet." (pgs. 48-49)

Elisha's mistake is thinking that he can independently generate life. In the chapter's final scene, Elisha is forced to turn to God directly, praying to Him, acknowledging God's exclusive role as life-giver. Only once Elisha has appealed to God will the boy to be revived. The story here is the process by which God guides Elisha to a realization of the limits of his prophetic role.

Lessons for Elisha (Elisha's identification and resurrection of a boy!)

Prayer.

Identification. By laying on the boy, he identified with him--eye to eye, mouth to mouth, hand to hand. He was following his predecessor's method. He probably didn't know why it worked, but if it worked for Elijah, maybe it'll work for me. This was total identity with the boy in death. Not unlike our identity with Christ on the cross. There is a spiritual death we must experience. It is a spiritual death to this world. There is yet another aspect to spiritual death and that is that spiritual life comes from God. He is the source of life. It is to Him that we depend on spiritual life. It is God who raises from the dead.

Similarities with Abraham and Sarah

An otherwise childless couple is blessed with a child in response to their enthusiastic and extraordinary hospitality.

"And her husband is old" (II Melakhim 4:14); "and my husband is old" (Bereishit 18:12).

The announcement is formulated as "at this season, next year … a son." (II Melakhim 4:16 / Bereishit 18:10).

The promise is made as the woman is positioned at the doorway (II Melakhim 4:15 / Bereishit 18:10).

The woman expresses scepticism at the prediction.

A child is born one year later.

The son dies or is on the verge of death and is saved at the last moment.

Notes

Death not final. The boy's death in not final in her mind, implying that she had faith to believe that death is not the last word for her son.

"As the Lord lives and as you live, I will not leave you." Similar wording by Elisha when Elijah was about to go to heaven.

Embrace the child. “At this season next year you will be embracing a son.” As the woman embraced her son at birth, so Elisha embraced him at death. It was the embrace of life.

As Elisha clung to Elijah ("By the life of Yahweh and by the life of your soul, I will not forsake you"), so the Shunammite clung to Elisha in her distress.

Elisha favors the Shunammite woman.

The Midrash says Elijah did 8 miracles and Elisha 16. But if you include the prophecies then Elisha performed 32 miracles compared to the 16 in Elijah's ministry.

"And she answered, I dwell among my own people." If the king or the captain of the host were to be appealed to, it must be for some case of hardship and oppression. The Shunammite shews she has no necessity of this kind, for all those among whom she lives are friends and relatives. There is no foe to ask protection against, and the kindred are enough to secure her against enemies.

In other words, she declares that she lives quietly and peaceably among her countrymen, so she has no need for any intercession with the king and great men of the kingdom. I'm good. All is well.

"do not lie to your maidservant." The woman implores Elisha not to raise false expectations (false hope) in such a matter. She could not believe it for joy. An element of faith was asked of her by Elisha in this story. In effect Elisha is affirming, "Believe me, this will happen." The prophet believed it, how could she believe such a wonderful miracle? Don't lie to me, that is too great a miracle! Indeed it was a great miracle for a woman in her situation, married to an old man. Echoes of Abraham and Sarah. "No, my lord, oh man of God, do not excite in thy maidservant any deceptive hopes.

Prophet's reward. She had received this prophet in the name of a prophet, and now she receives, not a courtier’s reward, in being spoken for to the king, but a prophet’s reward, a signal mercy, given in answer to a prophet’s prayer.

Well (H7965, shalom). "It is well." Just one word: peace (175x), well (14x), . . .

Well (in verse 4:23). It implies a putting aside further questioning. So it would be equivalent to ‘Let be’. ‘Say no more’. ‘Let me have my way’. To agree with the request without giving him a definite answer. And the husband accepted her assurance, and did not press for an explanation. Time was of the essence, and she didn't want to explain her actions. In part, she was still formulating them. It was still not clear in her mind, why this had happened. What was God's plan in all of this? Why, God? I need the prophet to resolve my distress. Why was I given such a wonderful gift, and now it has been taken away. It was too much to put into words. She could not utter them to her husband, because he would not be able to answer them. This was an unexplainable, impossible situation.

"Call this Shunammite" (verse 4:36; also in 4:12). H2063, zoth: this!

Genesis 2:23: And Adam said, This (zoth) is now bone of my bones, and flesh of my flesh: She (zoth) shall be called Woman, because she (zoth) was taken out of Man.

You see, she was not just a gadol (great) woman, she was a zoth woman. Elisha perceived that she was a special woman. She was this woman; a woman who put God first in her life. She first thanked God through the prophet and then picked up her son. It is reminiscent of the story of the 10 lepers when Jesus healed them and only one came back to thank him. This woman first thanked God.

Laid on the bed of the man of God. She did not lay the child on his own bed, or his mother's bed, or in a tomb, but on the bed of the man of God. Apparently, by faith she prepared the boy for the resurrection of the body and restoration to life, not his burial.

Crouches. Hebrew, H1457: gahar, to bend, crouch; to prostrate oneself. As Elijah crouches over the ground before the rain cloud comes, so Elisha crouches over the boy twice (vv. 34-35). "Crouch" is the only verb used in both instances. 1 Kings 18:42: Elijah, with face between knees; 2 Kings 4:34-35, over dead boy. Elisha casting himself over the boy was an expression of complete earnestness and strong desire. Elijah prayed 7 times before it rained. That is, he crouched 7 times. In the case of Elisha, the boy sneezed 7 times.

From Elisha and the Shunammite Woman.

She "urged him to eat some food" (verse 8). Hebrew H2388, chazaq; firm or strong, persuasion, firm, prevail, seize, take or keep hold of, grasp.

This attitude of holding onto, she would manifest again when she confronts Elisha on the death of her son.

2 Kings 4:27a: And when she came to the mountain to the man of God, she caught hold [H2388] of his feet.

Difference between the "office of the prophet" (Gehazi) and the prophet himself.

2 Kings 4:25: So she set out and came to the man of God at Mount Carmel.

The act of sneezing is forceful. It is a sudden violent spasmodic audible expiration of breath through the nose and mouth especially as a reflex act.

Repentance can be viewed as a forceful act. See 2 Corinthians 7:10-11.

2 Corinthians 7:10-11: For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. 11 For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment! At every point you have proved yourselves innocent in the matter.

The servant seems to have been one to run by the side of the rider as a driver, and as a protection, to be ready also in case of mishap. Such runners were not uncommon in the East, being especially used by dignified persons. So Adonijah (1 Kings 1:5) and Absalom before him (2 Samuel 15:1) provided themselves with attendants of this sort, when they were aspiring to be kings. The rendering of A.V. would suggest that the servant was riding, but the Hebrew does not warrant this, and for women to travel thus riding behind a manservant on the same beast is not like Eastern custom.

Elisha and the Shunammite Woman. Excellent analysis and Jewish perspective of the story.

The Shunammite Woman. Duration 58:51. Sermon by Pastor Dennis Shearer.

Elisha and the Shunammite Woman.

The Bible Illustrator on 2 Kings 8. Good commentary on 2 Kings 8:1-6.

PK 240.2: Like the Saviour of mankind, of whom he was a type, Elisha in his ministry among men combined the work of healing with that of teaching. Faithfully, untiringly, throughout his long and effective labors, Elisha endeavored to foster and advance the important educational work carried on by the schools of the prophets. In the providence of God his words of instruction to the earnest groups of young men assembled were confirmed by the deep movings of the Holy Spirit, and at times by other unmistakable evidences of his authority as a servant of Jehovah.

Expository and exegetical. If you have heard some of my sermons in the past, you will know that I generally take single stories in the Bible and explore their meaning and significance. This sermon style is called expository or exegetical preaching and teaching. It follows the Jewish tradition of the Rabbi giving a D'var Torah ("word of Torah") which involves taking a parshah ("section") of the Torah and explaining it, giving the sense. Why I do this is because I believe a literal understanding of the Bible is foundational to the Christian life. This is really where a baby Christian should start. So, yes, I am addressing you as babes. Newborns in the gospel. You're going to get a Bible story this New Year's eve.

APPENDIX

Chiasm in 2 Kings 4 (see Chiasm in 2 Kings 4 and in General). Theme: Even Miracle Working Prophets and Wealthy Women Are Completely Dependent Upon God’s Revelation and Grace

A. Multiplying Oil (1-7)

B. Curing An Infertile Couple (8-17)

C. The Boy Dies (18-25)

D. Elisha and the Wealthy Woman Can Presume Upon God and Are Helpless Without God’s Intervention (26-31)

C’. The Boy is Brought Back to Life (32-37)

B’. Curing the Diseased Stew (38-41)

A’. Multiplying Bread (42-44)

Note also that the liberation of the widow's sons (2 Kings 4:1-7) and the revival of the Shunammite's boy are parallel.