The Resurrection At Shunem
Introduction
Today, we’re continuing a series on Resurrection Scenes from the Word of God.
As a point of review, as far as I can tell, there are nine situations in the scripture, including the resurrection of Jesus Himself, when someone who had died is resurrected from a state of death. We also read in Matthew 27:52-53 that after Jesus’ resurrection, “many bodies of the saints which slept arose and came out of the graves.” As well, the Bible speaks of the resurrection of the dead believers in passages like 1 Corinthians 15 and 1 Thessalonians 4.
In a couple of these resurrection scenes, the dead one is said to have been “revived.” So the benefit and purpose of this series is two-fold. It will prepare us for Easter Sunday as we celebrate the resurrection of Jesus, and it will help us prepare for our revival as we learn some of the factors involved in these Biblical scenes of someone being “revived.”
The first resurrection scene takes place in 1 Kings 17 during the ministry of the prophet Elijah, and we dealt with that situation this past Sunday morning.
This scene of revival and resurrection in the ministry of Elijah took place at Zarephath, where God had sent him to be sustained by the widow who lived there. The Bible tells us that after this miracle of an ongoing supply, the widow’s son died. But the Bible says that Elijah cried unto the Lord, “And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived” (1 Kings 17:22).
The next resurrection scene that we find in the scripture takes place about 15 years later during the ministry of Elijah’s former protégé Elisha, who by this time is established as a prophet in his own ministry in Israel.
According to Easton’s Bible Dictionary, Shunem was…
Where Elisha was hospitably entertained by a rich woman of the place. On the sudden death of this woman’s son she hastened to Carmel, 20 miles distant across the plain, to tell Elisha, and to bring him with her to Shunem. There, in the “prophet’s chamber,” the dead child lay; and Elisha entering it, shut the door and prayed earnestly: and the boy was restored to life.
Shunem means “uneven place” or “double resting place” or “two resting places.” And just as in the earlier event with Elijah, Elisha’s bed or resting place in the prophet’s room that had been prepared for him at Shunem became a “double resting place,” for it also served as a resting place of death for the son of the Shunammite woman who had showed him such hospitality.
Like Shunem, so many arenas in life have that duality of nature so that they become an “uneven place.” The pleasant place can quickly become the painful place. But God’s work in the painful place can be just as real and just as strong (perhaps even more so) as in the pleasant place.
As we think today about the resurrection at Shunem…
I. Let’s Consider The Glad Background In This Account
(2 Kings 4:8–17)
A. The Hospitality Of The Shunammite Was Given To The Prophet
(vs. 8-10)
1. Notice The Evidence Of Her Hospitality
(2 Kings 4:8) And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.
It was F.C. Cook who said that the mention of her as “a great woman” indicates that she was “a rich woman.” (From Barnes’ Notes)
Adam Clarke said…
This woman is said to have been the sister of Abishag, the Shunammite, well known in the history of David. (It seems to me though that the time sequence does not support this idea.) Instead of “great woman,” the Chaldee has, “a woman fearing sin”; the Arabic, “a woman eminent for piety before God.” This made her truly great.
Hospitality was customary in that culture, but the Bible says that she “constrained him to eat bread.”
constrained – Hebrew 2388. chazaq, khaw-zak'; a prim. root; to fasten upon; hence to seize, be strong (fig. courageous, causat. strengthen, cure, help, repair, fortify), obstinate; to bind, restrain, conquer:--aid, amend, X calker, catch, cleave, confirm, be constant, constrain, continue, be of good (take) courage (-ous, -ly), encourage (self), be established, fasten, force, fortify, make hard, harden, help, (lay) hold (fast), lean, maintain, play the man, mend, become (wax) mighty, prevail, be recovered, repair, retain, seize, be (wax) sore, strengten (self), be stout, be (make, shew, wax) strong (-er), be sure, take (hold), be urgent, behave self valiantly, withstand.
The Keil and Delitzsch Commentary on the Old Testament says…
As often as he passed by that place in his subsequent journeys from Carmel to Jezreel and back, he was accustomed to call upon her.
2. Notice The Explanation Of Her Hospitality
(2 Kings 4:9) And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually.
We read from H. L. Rossier…
At the conclusion of several visits she takes account of the character of her guest. Perhaps his conversation, and doubtless the entire behavior of the prophet causes her to acknowledge his character. … She has the sober good sense of faith. “Behold now,” she says to her husband, “I perceive that this is a holy man of God, who passes by us continually.” She had begun by constraining him to stay, and the prophet had found there an atmosphere answering to his own character. … To her heart he has not only the official character of one bearing the Word, but she acknowledges him as “holy,” as really separated to God in his practical life.
And it was for that reason that she shows him a greater manifestation of hospitality; because she had an appreciation for that which was holy and that which could be legitimately associated with God.
3. Notice The Enlargement Of Her Hospitality
(2 Kings 4:10) Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.
She committed herself to giving more than she had given before. Adam Clarke wrote…
Since the woman was convinced that Elisha was a prophet, she knew that he must have need of more privacy than the general state of her house could afford; and therefore she proposes what she knew would be a great acquisition to him, as he could live in this little chamber in as much privacy as if he were in his own house. The bed, the table, the stool, and the lampstand, were really everything he could need, by way of accommodation, in such circumstances.
Rosser said…
The more we get acquainted with Christ, along with His Word which reveals Him (and which Elisha was the bearer of), the more we will desire that He be a part of our life, and that these words be inscribed on the door of our house: “Here dwells the Word of God.” … It will be a part of our life, of our family, of ourself.
B. The Hope Of A Son Was Given By The Prophet
(vs. 11-17)
1. Notice The Motive Of The Miracle
(2 Kings 4:11-13) And it fell on a day, that he came thither, and he turned into the chamber, and lay there. {12} And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him. {13} And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people.
Elisha wanted to reward her kindness, because she had “been careful … with all this care.”
careful – Hebrew 2729. charad, khaw-rad'; a prim. root; to shudder with terror; hence to fear; also to hasten (with anxiety):--be (make) afraid, be careful, discomfit, fray (away), quake, tremble.
He indicated that she had been respectful to them with all of her anxious care for their needs. The Keil and Delitzsch Commentary on the Old Testament says…
There is something striking here in the fact that Elisha did not address the woman himself, as she was standing before him, but told her servant to announce to her his willingness to make some return for what she had done. This was, probably, simply from a regard to the great awe which she had of the “holy man of God” (v. 9), and to inspire her with courage to give expression to the wishes of her heart. … She answered: “I dwell among my people,” i.e., not, I merely belong to the people, but, I live quietly and peaceably among my countrymen, so that I have no need for any intercession with the king and great men of the kingdom.
2. Notice The Meaning Of The Miracle
(2 Kings 4:14-16) And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old. {15} And he said, Call her. And when he had called her, she stood in the door. {16} And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid.
The woman declined an opportunity to stand before the king or the captain of the host, but as Matthew Henry reminds us…
He (Elisha) did use his interest for her in the court of heaven, which was far better.
Larry Richards, in his book, “Every Miracle And Wonder In The Bible,” said…
What marks this birth as a miracle is not the age of the husband but Elisha’s pre-announcement. The miracle birth approaches the heart of the ministry of Elisha. He was called to demonstrate to Israel the life-giving and life-sustaining power of the God whom the royal family had abandoned.
3. Notice The Manifestation Of The Miracle
(2 Kings 4:17) And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life.
Warren Wiersbe said…
After she left the prophet’s chamber, Gehazi suggested that she might want a son. Her husband was older than she, so perhaps conception was impossible; but if God could do it for Abraham and Sarah, He could do it for them. It was likely that her husband would precede her in death, and without a family, she would be left alone. Gehazi called her a second time, and this time Elijah spoke to her personally. He gave her a promise that sounded very much like God’s words to Abraham and Sarah.
… The promise was fulfilled and the woman gave birth to a son. Grace brought life where once there had been no life.
Matthew Henry said…
The event, within the time limited (“according to the time of life” – vs. 16), confirmed the truth of the promise: She bore a son at the season that Elisha spoke of, v. 17. God built up her house, in reward to her kindness in building the prophet a chamber. We may well imagine what joy this brought to the family. Sing, O barren! thou that didst not bear.
II. Let’s Consider The Grievous Burden In This Account
(2 Kings 4:18–28)
A. The Sad Elements As This Mother Deals With The Passing Of The Child
(vs. 18-24)
1. There Was The Death That Descended Upon This Home
(2 Kings 4:18-20) And when the child was grown, it fell on a day, that he went out to his father to the reapers. {19} And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother. {20} And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died.
Wiersbe says…
The boy was still a child when these events occurred, for his mother was able to hold him on her lap and carry his limp body up to Elijah’s chamber on the roof (vv. 20-21).
The IVP Bible Background Commentary says…
The death of the son is usually attributed to sunstroke, though other suggestions range from cerebral hemorrhage or cerebral malaria to meningitis. The few details given make it difficult to achieve any confidence in diagnosis.
Other commentators are more certain that the cause of death was sunstroke. The Barnes’ Notes commentary says…
The child's malady was a sunstroke. The inhabitants of Palestine suffered from this (as seen in Psalms 121:6 and Isaiah 49:10 where it mentions the “smiting of the sun”).
2. There Was The Decision That Was Derived From Hope
(2 Kings 4:21-23) And she went up, and laid him on the bed of the man of God, and shut the door
upon him, and went out. {22} And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. {23} And he said, Wherefore wilt thou go to him to day? it is neither new moon, nor sabbath. And she said, It shall be well.
The IVP Bible Background Commentary says…
Ancient Israelites marked the first day of the month, with its “new moon” phase, as a festival day (every 29-30 days). As on the Sabbath, all work was to cease (see Amos 8:5), and there were sacrifices to be made (Numbers 28:11-15). … This would have been a convenient opportunity for people to consult a seer to seek an oracle, which might explain the connection between Elisha and these holy days.
Matthew Henry said…
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, v. 22. He objected, It is neither new moon nor sabbath (v. 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.
Wiersbe said…
The mother called to the father in the field and asked him to provide her with a servant and a donkey, but she didn’t inform him that the boy had died. The fact that she was leaving suggested that the boy was safe, probably taking a nap. No doubt she feared her husband would order instant burial, for nobody wants a corpse in the house during the hot harvest season. Her husband wondered why she wanted to see Elisha when it wasn’t a special holy day, but her only reply was, “Peace-shalom.”
How could she be so deliberate in her actions when her son had died? How could she say “Peace – shalom,” “it shall be well”? Perhaps in the time that Elisha had spent with this family, he had told them about his master, the former prophet Elijah, and how before he had travelled with Elijah, there was an occasion when a dead son had been raised to life at Zarephath! And perhaps she thought to herself, “God has done it before, and He can do it again! I will go see Elisha.” Her decision was based upon hope.
3. There Was The Drive That Was Devoid Of Hesitation
(2 Kings 4:24) Then she saddled an ass, and said to her servant, Drive, and go forward; slack not thy riding for me, except I bid thee.
slack – Hebrew 6113. 'atsar, aw-tsar'; a prim. root; to inclose; by anal. to hold back; also to maintain, rule, assemble:-- X be able, close up, detain, fast, keep (self close, still), prevail, recover, refrain, X reign, restrain, retain, shut (up), slack, stay, stop, withhold (self).
She said “slack not”; in other words, ‘Don’t hold back. Give it everything you’ve got.’ She realized the urgency.
Barnes’ Notes says…
[Slack not thy riding] Translate, “delay me not in my riding, except I bid thee.” The servant went on foot with the donkey to urge it forward, as is the ordinary custom in the East.
Again, H. L. Rossier said…
God who had given her this child and who had taken him back through death, could restore him in resurrection. She expects no less of the man of God, but how she hastens! “Drive and go forward; slack not the riding for me,” she bids her servant. Having lost the object of her heart, she can know no rest until she had recovered it. … Any stopping is critical; a moment lost may compromise everything; this woman can find no rest until she has “caught” the man of God “by the feet.”
B. The Specific Elements As This Mother Drives To The
Prophet At Carmel
(vs. 25-28)
1. We See The Particulars Of Her Coming To Carmel
(2 Kings 4:25) So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite:
“Carmel” means productive, fruitful, a plentiful field. So she goes with haste to the place of plenty. Elisha, the one who represented Jehovah God, “saw” her.
saw – Hebrew 7200. ra'ah, raw-aw'; a prim. root; to see, lit. or fig. (in numerous applications, direct and implied, trans., intrans. and causat.):--advise self, appear, approve, behold, X certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, X indeed, X joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, X be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see (-r, -m, one another), shew (self), X sight of others, (e-) spy, stare, X surely, X think, view, visions.
It seems that before she saw him, he saw her. What a wonderful picture of God’s perception of us and His regard for us.
2. We See The Perseverance In Her Coming To Carmel
(2 Kings 4:26) Run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? And she answered, It is well.
Note that J. G. Bellett pointed out that “Elisha … was at that day the channel of divine grace and power.” So she knew that she must get to him.
Charles P. Jones, the old black preacher that grew up in Kingston, GA on the other side of Cartersville wrote these words sometime around 1900…
“When pangs of death seized on my soul, Unto the Lord I cried;
Till Jesus came and made me whole, I would not be denied.”
And the chorus says… “I would not be denied, I would not be denied,
Till Jesus came and made me whole, I would not be denied.”
Matthew Henry said…
Gehazi was not the man that she came to complain to, and therefore she put him off with this – “It is well.”
The Keil and Delitzsch Commentary says…
She answered, shalom, i.e., well, that she might not be detained by any further discussion.
3. We See The Pain In Her Coming To Carmel
(2 Kings 4:27-28) And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul is vexed within her: and the Lord hath hid it from me, and hath not told me. {28} Then she said, Did I desire a son of my lord? did I not say, Do not deceive me?
The IVP Bible Background Commentary says…
Taking hold of the feet was a gesture of self-abasement and entreaty.
Wiersbe said…
The woman was bitter and heartbroken, and it sounds like she was blaming Elisha for the tragedy. She hadn’t asked for a son, and if Elisha and Gehazi hadn’t interfered, her joy wouldn’t have been snatched from her.
Though Elisha represents Jehovah God, yet his ignorance of the situation reminds us that there are burdens that we carry that no one else knows about.
III. Let’s Consider The Glorious Blessing In This Account
(2 Kings 4:29–37)
A. The Weakness Of Man Is Manifested Here
(vs. 29-31)
1. A Lot Of Distraction Can Get In The Way Of God’s Work
(2 Kings 4:29) Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.
Wiersbe writes…
The woman and the servant must have ridden very fast to get to Mount Carmel in time for Elisha and Gehazi to return home with her the same day; and the animal must have been exhausted from such a strenuous trip in the harvest sun. Why did Elisha send Gehazi ahead? He was probably the younger of the two men and could run faster and get to the house much more quickly.
The IVP Bible Background Commentary says of the phrase “gird up thy loins” that it means…
Tucking (the) cloak into (the) belt. In order to make sure that a longer garment did not interfere with more strenuous activity, the lower edge of the cloak could be turned up and tucked into the belt.
The Brown-Driver-Briggs Hebrew and English Lexicon says that the word “salute” (OT:1288 – barak) means “salute, greet, with an invocation of blessing.”
The Keil and Delitzsch Commentary says…
The object of this command neither to salute nor to return salutations by the way, was … merely to ensure the greatest haste, inasmuch as the people of the East lose a great deal of time in prolonged salutations.
Don’t let anybody distract you when you are seeking a resurrection.
2. A Lack Of Devotion Can Get In The Way Of God’s Work
(2 Kings 4:30) And the mother of the child said, As the Lord liveth, and as thy soul liveth, I will not leave thee. And he arose, and followed her.
She exhibited great devotion in that she would not leave that one whom she believed could help her.
Matthew Henry said…
The woman resolved not to go back without the prophet himself (v. 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.
Rossier asked if the Shunammite will accept the work of another as her remedy. He says…
No, her faith accepts no intermediate agent, for it is not Gehazi who will save or who can save. She has learned in the prophet’s school that the way to obtain blessing is to abide in constant relationship with the One who is its source.
Hamilton Smith said…
She rightly feels that servants and staves will be of no avail. Nothing but the power of God brought in by one who is in touch with God will restore the dead child.
3. A Life Of Defeat Can Get In The Way Of God’s Work
(2 Kings 4:31) And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked.
Matthew Henry said…
Gehazi returns … without success, without the tidings of any sign of life in the child.
Wiersbe points out that…
Gehazi’s attitude toward the woman’s coming (in verse 27) reveals a dark streak in his character that shows up even more in the next chapter (see Matthew 15:23; 19:13-15). Perhaps the woman and her servant intruded on their afternoon siesta. … Gehazi laid his staff on the boy’s body, but nothing happened. (Was this because of what was hidden in his heart? – See chapter 5).
Cf. (Matthew 15:22-23) And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil. {23} But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
The Keil and Delitzsch Commentary says…
Gehazi did as he was commanded, but the dead child did not come to life again; the prophet’s staff worked no miracle. “There was no sound and no attention,” i.e., the dead one gave no sign of life. … The attempt of Gehazi to awaken the child was unsuccessful
Gehazi, whose name means “valley of vision,” certainly lives in the valley rather than on the mountains of faith. He would ultimately let greed take him down a road of ruin. Perhaps this fleshly spirit is what limited his ability to help the child.
B. The Wonder Of The Miraculous Is Manifested Here
(vs. 32-37)
1. There Was Intercession Over This Need
(2 Kings 4:32-33) And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. {33} He went in therefore, and shut the door upon them twain, and prayed unto the Lord.
What a pathetic scene … Elisha saw the place that had provided him such sweet seasons of rest and renewal, and he saw the child laying there dead who had doubtless been so full of life in prior visits to Shunem.
2. There Was Identification With This Need
(2 Kings 4:34) And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm.
As Charles Spurgeon noted…
The prophet’s mode of operation when he lay upon the child and put his mouth upon the boy’s mouth, “and his eyes upon his eyes, and his hands upon his hands,” is full of instruction. Spiritual life is the gift of God, but if the dead are to be raised by our means we must enter into hearty sympathy with them; we must create spiritual contact, and become in a great measure identified with those whom we would bless.
Not “Revive them,” but “Revive us.”
Elisha didn’t come in the room and sit on his stool or go to the table or fiddle around with the candlestick, but he went to the point of need. He didn’t worry about the incidental, secondary things. He focused on what the most important need was and he identified with it.
3. There Was Intervention In This Need
(2 Kings 4:35-37) Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes. {36} And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son. {37} Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out.
Mr. Spurgeon said…
In the glad Shunammite’s case it was true that “women received their dead raised to life
again” (Hebrews 11:35). Such is the power of faith when it uses the weapon of all prayer: even the gates of the grave cannot prevail against it.
Spurgeon goes on to say…
Possibly we may gather instruction from the signs of life which contented the prophet – the child sneezed seven times. This evidence of life was very simple. Nothing is freer from art than a sneeze. It is so far from being artificial that it is involuntary. As a rule we sneeze, not because we will, but because we must. No instruction, education, talent, or acquirement is necessary to a sneeze, nor even to a series of seven sneezes; it is the act of a child, or of an illiterate peasant, quite as much as of a philosopher or a divine. Yet Elisha asked no further evidence of life. He did not require the little lad to repeat a psalm, or walk a mile, or climb a tree; he knew that he was alive although the act of the newly-given life was of the most elementary kind. And notice how worship followed wonder as the woman “bowed herself to the ground.”
Conclusion
My youngest son and I love to play a video game called Star Wars: Battlefront. When the second version, Battlefront II, came out, the game allowed you to play as a Jedi with much more life force than a regular player. By using a Jedi player with all of their power, it virtually allows you to cheat death.
Elisha and the woman of Shunem found out that with God’s power, death need not be final! God is the One who can bring life out of death!