The Shunamite, the Son and the Seer

These ‘last days’ are characterized by the exchange of truth for lies and corresponding lawlessness, 1 Tim. 4. 1, 2; 2 Tim. 3. 1-9, 13. The Lord Jesus predicted it, saying, ‘Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold’, Matt. 24. 11, 12 NKJV. One nineteenth-century author mournfully described his times in words similar to twenty-first century conditions, ‘Man is busy today blocking up his windows to keep out the light. Almost every day we hear of some fresh piece of infidelity in religious high quarters. Man will eventually shut out the light of revelation, and the light of law, and even the light of nature, and nothing will be left but the darkness of apostasy’.¹ Elisha ministered in a similar time of declension, yet he repeatedly demonstrated God’s power. The darker things become, the greater the contrasting light of the Lord’s glory shines.

Faith in difficult times

Elijah and Elisha served the Lord amidst great Israelite apostasy. Wicked King Ahab promoted the cult of the Sidonian storm-god Baal and his consort Ashtoreth, 1 Kgs. 16-18. In the law, the Almighty forewarned the disciplinary measures that such unfaithfulness would produce. Disasters like famine, warfare, and infertility - of the crops, animals, and people - would ensue, Lev. 26. 14-41; Deut. 28. 15-68. Both Elijah and Elisha performed miracles that counteracted many of these negative consequences - bringing faminerelieving rain, 1 Kgs. 18, healing waters, 2 Kgs. 2. 19-22; multiplying food, 1 Kgs. 17. 8-16; 2 Kgs. 4. 1-7; and raising the dead, 1 Kgs. 17. 17-24; 2 Kgs. 4. 32-37. The last sign displays the Lord’s compassionate power on behalf of His prophet and a faithful family.

On the hill of Moreh’s southern slope lay Shunem, midway between Mount Carmel and Abel-meholah, Elisha’s ancestral home. It was a convenient resting place on the prophet’s two-day route between visiting family and his regular spiritual labours. Second Kings chapter 4 verse 8’s ‘one day’ indicates in Hebrew a close connection with the previous story of the miraculous multiplication of oil for the widow and her sons.² That sign showed the Lord’s faithfulness in supplying the needs of His deceased servant’s impoverished spouse and progeny. Similarly, the next story shows His provision for His prophet, as well as highlighting His care for the Shunammite who faithfully supported Elisha.

She is described as a ‘notable woman’, v. 8 - probably indicating that she was ‘prominent’ or ‘wealthy’.³ Besides her high societal station, she was a spiritual and discerning wife. That she promoted real godliness may be seen by her hospitality towards Elisha. She went further by urging her husband to add a permanent guestroom for the itinerant prophet. This was particularly important in the ancient world, for inns were infrequent and varied greatly in quality.

The room was furnished with simplicity, yet also with practicality and comfort. It was not ostentatiously adorned with every luxury, demonstrating her understanding of Elisha’s needs. Bellett observes, ‘These are the sympathies in the spirit between the children of God. She could receive a prophet in the name of a prophet, according to the tastes of a prophet’.⁴The Lord Jesus later explained that such hospitable support would be unfailingly rewarded, Matt. 10. 40-42.

Her discernment of the truth is revealed by her suggestion to her husband, ‘Look now, I know that this is a holy man of God, who passes by us regularly’, v. 9. ‘Man of God’ was a common designation for the Lord’s prophets, 1 Kgs. 12. 22; 13. 1; 2 Kgs. 1. 9-13, but her adding ‘holy’ emphasizes that the Shunammite perceived his faithfulness to the true and living God. In that era of the Baal-and-Ashtoreth-prosperity-gospel, religious charlatans sought to lead disciples after their perverse doctrines. Today, things are no different, Acts 20. 29, 30, as Havner says, ‘The modern variety of religious go-getter may dazzle us with brilliance and efficiency, but he does not make us think first either of holiness or God. We are weary of the success and happiness school. We need holy men of God who are in touch with Headquarters, who remind us of another world than this’.⁵ Another adds, ‘Perhaps his conversation, and doubtless the entire behaviour of the prophet causes her to acknowledge his character. She does not judge by her first impression, but waits for outward evidences to enlighten her. She has the sober good sense of faith’.⁶

He comes to make his blessings flow

Elisha wanted to recompense the Shunammite for her kindness, offering to intercede for her with the authorities. Her statement, ‘Among my people I am living’, NETmg, indicates her satisfaction with her stable living situation. But there was still something missing. Gehazi explains that they did not have a child, and her husband was elderly. Consequently, Elisha called the woman and prophesied of the birth of her son the next year, v. 16. At first, this seemed too good to be true to the incredulous woman. Yet, earlier scriptures show that God did this for other infertile women such as Sarah, Rebekah, Manoah’s wife, and Hannah. He would miraculously bless her with a son, but also glorify Himself by working through this child in his subsequent life.

After some time elapsed, tragedy befell the family. The boy suddenly fell ill and died - probably succumbing to sunstroke. In her extremity, his mother did not abandon her faith; instead, she continued to seek God’s help by looking towards His prophet. Although she respected her husband’s authority and told him that she was going to see Elisha, apparently she did not disclose their son’s death. She only told him ‘It is well’, v. 23 - literally, ‘shalom’, meaning ‘peace’.⁷ In any case, he did not appear to be as attuned to spiritual things as his wife, and so did not comprehend the reason for her journey. The Bible does not explain why she shut him in the prophet’s chamber, but it may be that she was circumventing cultural demands to bury the child immediately.

For her part, the Shunammite rapidly fled to the man of God desperately seeking deliverance. ‘Did I ask a son of my lord? Did I not say, “Do not deceive me”?’ v. 28, piteously asked the woman. Her words indirectly questioned God’s methodology, yet her presence there demonstrated her ongoing faith in Him. The Almighty was not toying with her; rather He wanted to bless her by revealing His resurrecting power. Actually, He was preparing her for far greater blessing.

Far as the curse is found

Because the Lord had not revealed it, Elisha was initially unaware of the Shunammite’s problem, v. 27. Nonetheless, as a true spiritual shepherd, upon discovering the boy’s death, the prophet took steps to resuscitate him. His instructions to his servant display the haste required in such a serious situation and resemble Christ’s later instructions to His disciples on their proclamation of the kingdom to Israel, Luke 10. 4. Firstly, he sent his staff with Gehazi, the symbol of the authority of his prophetic office, v. 31. But death’s strong bands were not going to be broken by proxy. The servant returned with the message that the staff had not effected any change in the boy. Accordingly, Elisha and the Shunammite returned to her home for more direct service.

The prophet entered the room that had so often been a place of rest for him. Its simple furnishings testified to the Lord’s faithful provision and the Shunammite’s believing kindness toward His seer. God had certainly not forgotten the faith of this woman; thus, it would be the scene of a tremendous restoration to life. Initially, Elisha prayed fervently, but the Lord made him wait before divine power was exercised. Oftentimes we pray for things and wonder why we do not receive immediate action. No doubt the Lord has numerous reasons for this, but in part it develops patience and dependence on the part of the petitioner. His own mentor, Elijah, sent his servant seven times before the coming of rain was manifested, 1 Kgs. 18. 41-46. After supplicating the Almighty, Elisha fully identified with the boy by matching his physical position in every respect.⁸After this identification ‘the child became warm’, v. 34, and Elisha restored him to his mother.

The weight of history

Second Kings chapter 8 offers the sequel to this incident. Years later, the Lord used Elisha to warn her to leave the land in view of a coming famine; consequently, she dwelt in the land of the Philistines for seven years. Afterwards, she went to the king to appeal for the restoration of her property. Providentially, Gehazi was there recounting some of his master’s miracles. At just the time when he was describing the restoration of the Shunammite’s son, she came to plead for her property. Having heard this amazing story of resurrection, the monarch appointed an officer to grant her request, vv. 5, 6.

Centuries later, the Lord Jesus came at just the right time to Nain, which was near to Shunem. There He encountered a grieving widow with the pallet of her deceased only son. Flanigan comments, ‘It is a story of sorrow and of tears, of compassion and pity, of wonder and of power. The desolation and anguish and awful loneliness created by sin and death are eclipsed at the gate of Nain by the glory of the Saviour. God Himself, incarnate, was indeed visiting His people’.⁹ The Lord told her not to weep - and in language similar to Elisha’s ‘take up your son’ - Christ told the young man to arise; thus restoring him to his mother, Luke 7. 14, 15. Clearly, the Lord delights to repair families and provide for those who are suffering.

In these dark days, the unchanging God continues to reveal Himself as ‘the resurrection and the life’, John 11. 25. He graciously saves those who trust in Him, because He is ‘the way, the truth, and the life’, 14. 6. Even if people reject this testimony, He remains the same holy, good, and merciful Saviour. What is more, He never deserts His own, and faithfully meets their needs, Heb. 13. 5, 6.