The beautiful story of the Shunammite was cast 1 in a dark day in the history of Israel. The king of Israel " wrought evil in the sight of the Lord." The idols set up by Jeroboam were still worshipped by the people. The morally decadent nation was moving on to judgment.
In spite of the low state of the professing people of God, we are permitted to see that God was working in sovereign grace, through His servant Elisha, bringing to light a remnant that God had reserved to Himself, of whom the Shunammite is a shining example. Her story cannot fail to encourage believers who find themselves living in a yet darker day. On every hand the corrupt systems of Christendom are seeking to unite in a great worldly union in which every vital truth of Christianity will be lost, only to end in uniting into a lifeless mass to be spued out of Christ's mouth. Yet how good to know that in such a day God is working in sovereign grace, and still has His elect; little known by the world, but well known and recognized by God. As it was in the days of Elisha, and in the days of Malachi, so it has been in every dark day, and still is in these the darkest of all days—the closing days of Christendom.
In such days God observes, and listens to those who fear His name, and speak often one to another; and He keeps a book of remembrance for those that fear the Lord, and think upon His name. Thus it is that God has kept in remembrance for His praise, and our encouragement, the beautiful traits in the character of the Shunammite, that witness to the reality of her faith, and mark her off as one of God's elect.
She comes before us as a great woman of Shunem—a woman of wealth and position. None the less she was not ashamed to constrain a humble plowman to enter her house to eat bread. She was not forgetful to entertain strangers. Her faith in God was proved by her hospitality to the servant of God, and she had her reward.
Moreover, there was with her spiritual discernment. She can say to her husband, of Elisha, " I perceive that this is an holy man of God." Blessed, indeed, that there should have been in Elisha the display of a character which marked him, in the eyes of others, as " an holy man of God;" blessed, too, that in the great woman of Shunem there was an appreciation of such a character. We may well covet both things—the Christian life so lived that all men can discern that we are disciples of Christ; and the deep appreciation of such a life when set forth in others. Does this not again bespeak the faith of God's elect? As we should say, " Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth Him that begat loveth him also that is begotten of Him " (1 John 5:11Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. (1 John 5:1)).
Furthermore, her faith leads to practical service. It was no part of her work as a woman to go forth in public service, but she did what she could. She uses her means to make provision in private, for one that God was using in public. Moreover, she does so in a way that proves she had right spiritual instincts. She knew what was suited to one who witnessed against the wickedness of men, and testified to the grace of God. Therefore it is that she does not make provision for the prophet according to the resources of her wealth, and the rich appointments that would be natural to a great woman. She only provides that which would be suited to the simple tastes and needs of " an holy man of God." " A little chamber " with simple furnishings—a bed, a table, a stool, and a candlestick—she felt would be in accord with the mind of one who was apart from the world and its ways, and who had been in touch with heavenly scenes.
Thus it is she meets the need of the prophet; but she does so without ostentation. She entertains according to the needs and tastes of her guest, and with no thought of exalting herself in the eyes of her guest by making a parade of her wealth. In the little chamber " there was no provision to meet the lust of the eye, the lust of the flesh and the pride of life; but there was all necessary provision to meet the need of a heavenly stranger.
And this perception of his tastes, and provision for his needs, is duly appreciated by the prophet, who gladly avails himself of her kindness. Furthermore, Elisha will show that he is not unmindful of her goodness, and would fain make some recompense. He has just been the instrument of saving kings, captains, and their armies from an overwhelming catastrophe, and doubtless, at the moment, could have obtained favors from high quarters. Would then this great woman like Elisha to speak to the king, or captain of the host, on her behalf? Her answer is very beautiful, and gives further proof that she is imbued with the spirit of God's elect. She says, " I dwell among mine own people." She is satisfied to be outside the high circles of a corrupt world, and has no desire for its distinctions and favors. She would fain pursue her retired way with her own people, content to be unknown by the great ones of the earth. Happy for us, if belonging to that privileged heavenly company, that the Lord recognizes as " His own" we take a place outside this world, not fearing its frowns, nor courting its favors, and whole-heartedly identify ourselves with that company as our " own company " (John 13:11Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. (John 13:1): Acts 4:2323And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. (Acts 4:23)).
Elisha, however, has other resources to draw upon than the kings and captains of this world. He is in touch with higher powers and heavenly courts. He can draw upon the mighty power of God " who quickeneth the dead." Blessing from this heavenly source the woman will not refuse, though, at the moment, what Elisha proposes, seems almost beyond her faith. However, in due time, she learns like the wife of Abraham, in a day that was past, and the wife of Zacharias, in a day yet to come, that God can quicken the dead, and that what He has promised He is able to perform. So it comes to pass; in due season, she embraces a son.
There is, however, another and a deeper lesson she has to learn. Through experience, trying indeed to the flesh, she will discover that the life-giving God is also the God of resurrection. Had not Abraham to learn this lesson on Mount Moriah? And have we not also to learn that God is not only the Quickener who gives life, He is also the God of resurrection that can give back life when death has shown its power? To learn this lesson, Abraham, in his day, had to bind Isaac to the altar on Mount Moriah, and the woman must face the death of her beloved child. So it came to pass when the child was grown, there came a day when he was stricken down in the field and was carried to the mother to die in her arms.
This sore trial very blessedly brings out the faith of the Shunammite In perfect calmness she lays the dead child on the bed of the man of God, and shutting the door upon him went out. She utters no word of what has happened to her husband, but simply calls upon him to supply her with a young man, and one of the asses, to go to the man of God. The one who was the instrument to give life is the one to whom she turns in the presence of death.
Her husband, ignorant of what has happened, asks, " Wherefore wilt thou go to him to-day? It is neither new moon, nor sabbath." If he thinks of the man of God, it is only in connection with new moons and sabbaths. Like many another, in this day, his only thought of God is connected with a religious festival, or the outward observance of a day. The links that faith has with God are matters of life and death. Faith, however, may not be able to argue with unbelief, or meet the questions raised by mere reason; but faith can say in the darkest moment, " It is well " (N. Tn.). Thus the faith of the Shunammite, rising above the sorrow that filled her mother's heart, knowing that the dead child is lying in the prophet's chamber, and in the face of all the questions of unbelief, can say, "It is well."
Having obtained the servant and the ass, she hastens to the man of God. Elisha, seeing her coming, sends Gehazi to meet her. To all his inquiries she has but one answer, " It is well;" but she will not unburden her heart to the servant. Pressing on to the man of God she flings herself at his feet uttering a few broken sentences that reveal to Elisha the cause of her trouble.
Immediately Elisha sends Gehazi with his staff to lay upon the face of the child. However, this does not satisfy the woman: her faith clings to the man of God. Her faith refused to be hindered by her husband, with his talk of new moons and sabbaths, from going to the man of God; and now that she has come she will not leave the man of God by reason of Gehazi and the staff. Thus it is she says, " As the Lord liveth, and as thy soul liveth, I will not leave thee." 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.
Her spiritual instincts are right. The prophet goes with her, and on the way the servant meets them with the news that the staff has accomplished nothing.—" The child is not awakened." Arrived at the house, the prophet finds that " the child is dead, and laid upon the bed." He went into the chamber of death and " shut the door upon them twain and prayed unto the Lord." It was a solemn moment in which the prophet felt his utter dependence upon the Lord; and more, he felt the deep necessity of being alone with the Lord. The husband, with his talk of new moons and sabbaths; the servant, with his staff, and the woman with her sorrow, must all be shut out. Religious observances will not bring the child back; the staff, that may meet every day circumstances, will be of no avail in this sore strait; grief, however real will not recall the child. It must be the Lord alone who can raise the dead. Thus it is that Elisha, " shut the door... and prayed unto the Lord."
Furthermore, the prophet identifies himself with the one for whom he prays. He " 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."
Do we not see in this fine scene, the effectual fervent prayer of a righteous man? Prayer which rightly excluded everything of man and his efforts—prayer that looks only to the Lord, and wholly identifies itself with the need of the one for whom prayer is made. Such faith has its reward—the prayer is answered, for we read, " the flesh of the child waxed warm." Yet, even so, it was not without the wrestling of faith, and the agony of prayer, for we read that the prophet " returned, and walked in the house to and fro; and went up and stretched himself upon him." Then the child opened his eyes.
The prophet having sent for the Shunammite says, with becoming calmness, " Take up thy child." The woman on her part, expresses no amazement, but, in thankfulness " fell " at the prophet's feet, " bowed herself to the ground, and took up her son and went out."
God is not unmindful of this simple, unquestioning faith that clings to God, even when death has closed all earthly hopes, and put the child beyond all human aid. Thus it comes to pass, that amongst
In answer to the faith of the woman, and the prayers of Elisha, God reveals Himself as, not only One who gives life where life had never been before; but also as the God who quickens and calls back to life one who has been into death. So, too, it is our high privilege to know God, revealed in Christ, according to the Lord's own words, " I AM THE RESURRECTION AND THE LIFE."