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TOPIC: Pink, Arthur - Gleanings From Elisha (Other Topics in this Collection)
SUBJECT: 09-Sixth Miracle - A Great Woman
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SIXTH MIRACLE-A GREAT WOMAN
Chapter 9
First, the Connection of the Miracle
Our Present Narrative opens with the word "And" which intimates that the
incident described here is closely related to the preceding miracle,
though we must not conclude that this by any means exhausts its force.
Sometimes the Spirit of God has placed two things in juxtaposition for
the purpose of comparison that we may observe the resemblances between
them; at other times, it is with the object of pointing a contrast, that
we may consider the points of dissimilarity.
Here it is the latter: note the following antitheses. In the former case
the woman's place of residence is not given (2Ki_4:1), but here it is
(2Ki_4:8). The first was a widow (2Ki_4:1); this woman's husband
was alive (2Ki_4:9). The former was financially destitute; this one
was a woman of means. The one sought out Elisha; the prophet approached
the other. Elisha provided for the former; this one ministered unto him.
The widow had "two sons," but the married woman was childless. The one
was put to a severe test (2Ki_4:3-4); the other was not.
Second, a Word on the Location of the Miracle
The place where this miracle was wrought cannot be without significance,
for there is nothing meaningless in Holy Writ, though in this instance we
confess to having little or no light. The one who was the beneficiary of
this miracle resided at Shunem, which appears to mean "uneven." This
place is mentioned only twice elsewhere in the Old Testament. First, in
Jos_19:18, from which we learn that it was situated in the territory
allotted to the tribe of Issachar. Second, in 1Sa_28:4, where we are
told it was the place that the Philistines gathered themselves together
and pitched in battle array against Israel, on which occasion Saul was so
terrified that, after inquiring in vain of the Lord, he sought out the
witch of Endor. Matthew Henry tells us that "Shunem lay in the road
between Samaria and Carmel, a road which Elisha was accustomed to travel,
as we gather from 1Sa_2:25." It seems to have been a farming
district, and in this pastoral setting a lovely domestic scene is laid.
Third, the Beneficiary of the Miracle
"And it fell on a day, that Elisha passed to Shunem, where was a great
woman" (2Ki_4:8). The Hebrew word (gadol) is used in varied
connections. In Gen_1:16, 21 and many other passages it refers to
material or physical greatness. In Exo_32:21, "great sin," it has a
moral force. In 2Ki_5:1, Job_1:3, and Pro_25:6 it is associated
with social eminence. In Psa_48:1 and numerous other places, it is
predicated of the Lord Himself.
This, woman was one of substance or wealth, as is intimated by the
servants her husband had and their building and furnishing a room for the
prophet. God has His own among the rich and noble. This woman was also
"great" spiritually. She was great in hospitality; in discernment,
perceiving that Elisha was "a holy man of God"; in meekness, by owning
her husband's headship; in thoughtfulness for others, the care she took
in providing for the prophet's comfort; in contentedness, 2Ki_4:13;
in wisdom, realizing Elisha would desire retirement and quietness; and in
faith, confidently counting upon God to show Himself strong on her behalf
and work a further miracle as we shall see.
"And it fell on a day, that Elisha passed to Shunem, where was a great
woman; and she constrained him to eat bread." Elisha seems to have
resided at or near Mount Carmel (2Ki_2:25, 4:25); but went his
circuit through the land to visit the seminaries of the prophets and to
instruct the people, which probably was his employment when he was not
sent on some special service. "At Shunem there lived a woman of wealth
and piety, who invited him to come to her house, and with some difficulty
prevailed" (Scott). Several practical points are suggested by this. The
minister of the gospel should not be forward in pressing himself upon
people, but should wait until he is invited to partake of their
hospitality. Nor should he deliberately court the intimacy of the
"great," except with the object of doing them good. "Mind not high
things, but condescend to men of low estate" (Rom_12:16) is one of the
rules God has given His people to walk by, and His servants should set
them an example in this matter.
The Lord's servants, like those to whom they minister, have their ups and
downs, not only in their inward experience but also in external
circumstances. Yes, they have their ups as well as their downs. They are
not required to spend all their days in caves or sojourning by brooks. If
there are those who oppose, God also raises up others to befriend them.
Was it not thus with our blessed Lord when He tabernacled here? Though
for the most part He "had not where to lay his head," yet there were many
women who "ministered unto him of their substance" (Luk_8:2-3), and the
home at Bethany welcomed Him. So with the apostle Paul; though he was
made as the off-scouring of all things to the Jewish nation, yet the
saints loved and esteemed him highly for his work's sake. If he was cast
into prison, yet he also makes mention of "Gaius mine host" (Rom_16:23).
It has ever been thus. The experience of Elisha was no exception, as the
present writer can testify, for in his extensive journeyings the Lord
opened the hearts and homes of many of His people unto him.
Hospitality (Rom_12:13) is required of the saints, and of God's servants
too (Tit_3:2; Tit_1:8), and that "without grudging" (1Pe_4:9), and
this held good equally during the Old Testament era. It is to be noted
that this woman took the initiative, for she did not wait until asked by
Elisha or one of his friends. From the words "as often as he passed by"
we gather that she was on the lookout for him. She sought occasion to do
good. Nor was her hospitality any formal thing, but earnest and
warmhearted. Hence it may strike us as all the more strange that the
prophet demurred and that she had to constrain him to enter her home.
This intimates that the servant of God should not readily respond to
every invitation received, especially from the wealthy. "Seekest thou
great things for thyself? seek them not" (Jer_45:5) is to regulate his
conduct. Elisha responded to her importunity, and after becoming better
acquainted with her, never failed to partake of her kindness whenever he
passed that way.
"And she said unto her husband, Behold now, I perceive that this is an
holy man of God, which passeth by us continually. 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" (2Ki_4:9-10). Herein we
have manifest several other features of her moral greatness. Apparently
she was the owner of this property, for her husband is not termed a
"great man." Yet we find her conferring with him and seeking his
permission. Thereby she took her proper place and left her sisters an
admirable example. The husband is "the head of the wife, even as Christ
is the head of the church," and therefore explains the command, "Wives,
submit yourselves unto your own husbands, as unto the Lord" (Eph.
5:22-23). Instead of taking matters into her own hands and acting
independently, this "great woman" sought her husband's consent and
cooperation. How much domestic strife would be avoided if there was more
of this mutual conferring.
This lady of Shunem was endowed with spiritual discernment, for she
perceived that Elisha was a holy man of God. The two things are not to be
separated; it is those who walk in subjection to the revealed will of God
who are granted spiritual perception: "He that is spiritual judgeth
[discerneth] all things" (1Co_2:15), and the spiritual person is the
one who is regulated by the precepts of Holy Writ, who is humble and meek
and takes the place which the Lord has appointed. "If therefore thine eye
be single, thy whole body shall be full of light" (Mat_6:22); it is
acting in self-will which beclouds the vision. "I understand more than
the ancients" said David. And why so? "Because I keep thy precepts" (Ps.
119:100). It is when we forsake the path of obedience that our judgment
is clouded and our perception dimmed.
While admiring the virtues and graces of this woman, we must not overlook
the tribute she paid to Elisha. Observe how she refers to him. Not as a
"charming" or "nice man"; how incongruous such an appellation for a
servant of God! No, it was not any such carnal or sentimental term she
employed. Nor did she allude to him as a "learned man," for scholarship
and spirituality by no means always go together. Rather as "an holy man
of God" did she designate the prophet. What a description! What a
searching word for every minister of the gospel to take to heart. It is
"holy men of God" who are used by the Spirit (2Pe_1:21). And how did
she perceive the prophet's holiness? Perhaps by finding him at prayer, or
reading the Scriptures. Certainly from the heavenliness of his
conversation and general demeanor. Ah, my reader, the servant of God
should need no distinctive manner of dress in order for people to
identify him. His walk, his speech, his deportment ought to be sufficient.
Returning to the "great woman," let us next take note of her constancy.
The inviting of Elisha into her home was actuated by no fleeting mood of
kindness, which came suddenly upon her and as suddenly disappeared; it
rather was a steady and permanent thing. Some people are mere creatures
of impulse. But the conduct of those who act on principle is stable.
How often a church is elated when a minister is installed, and its
members cannot do too much to express their appreciation for him; but how
soon such enthusiasm often cools off. The best of us are spasmodic if not
fickle, and need to bear in mind the injunction "let us not be weary in
well doing" (Gal_6:9). It is blessed to see that this woman did not tire
of ministering to God's servant but continued to provide for his need and
comfort, and at considerable trouble and expense.
Fourth, the Occasion of the Miracle
"And it fell on a day, that he came thither, and he turned into the
chamber, and lay there. And he said to Gehazi his servant, Call this
Shunammite. And when he had called her, she stood before him" (2 Kings
4:11-12). Elisha did not complacently accept as a matter of course the
loving hospitality which had been shown him, as though it were something
due him by virtue of his office. No, he was truly grateful and anxious to
show his appreciation. In this he differed from some ministers we have
met, who appeared to think they were fully entitled to such kindness and
deference. While resting from his journey, instead of congratulating
himself on his good fortune, he thought upon his benefactress and
wondered how he could best make some return. She was in no financial
need; apparently she lacked none of the good things of this life. What
then should be done for her? He was at a loss to know; but instead of
dismissing the thought, he decided to interrogate her directly.
Fifth, the Peculiarity of the Miracle
"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" (2Ki_4:13). This miracle differed from
most of those we have previously considered in that it was unsought,
proposed by the prophet himself. He suggested that royal honors might be
bestowed on herself or husband if she so desired. Thomas Scott says,
Elisha had no doubt acquired considerable influence with Jehoram and his
captains by the signal deliverance and victory obtained for him (2 Kings
3:4-27), and though he would ask nothing for himself, he was willing to
show his gratitude on behalf of his kind hostess by interposing on her
behalf, if she had any petition to present.
Yet we feel that the prophet knew her too well to imagine her heart was
set upon such trifles as earthly dignities, and that he gave her this
opportunity to declare herself more plainly.
"And she answered, I dwell among mine own people" (2Ki_4:13). It
looks as though the prophet's offer to speak to the king for her
intimated that positions of honor could be procured for her and her
husband in the royal household. Her reply seems to show this, for it
signified, "I am quite satisfied with the portion God has given me. I
desire no change or improvement in it." How very rare is such
contentment! She was indeed a "great woman." Also, today there are so few
like her. As Henry points out, "It would be well with many, if they did
but know when they are well off." But they do not. A roving spirit takes
possession of them, and they suppose they can improve their lot by moving
from one place to another, only to find as the old adage says, "A rolling
stone gathers no moss." "The wicked are like the troubled sea, when it
cannot rest" (Isa_57:20), but it should be far otherwise with the people
of God. It is much to be thankful for when we can contentedly say, "I
dwell among mine own people."
Sixth, the Nature of the Miracle
"And he said, What then is to be done for her? And Gehazi answered,
Verily she hath no child, and her husband is old. And he said, Call her.
And when he had called her, she stood in the door. 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.
And the woman conceived, and bare a son at that season that Elisha had
said unto her" (2Ki_4:14-17). Observe the prophet's humility: in his
perplexity, he did not disdain to confer with his servant. He was now
pleased to use his interests in the court of heaven, which was far better
than seeking a favor from Jehoram. It should be remembered that in Old
Testament times the giving of a son to those who had long been childless
was a special mark of God's favor and power, as in the cases of Abraham,
Isaac, Manoah, and Elkanah. We are not sure whether her language was that
of unbelief or of overwhelming astonishment; but having received a
prophet in the name of a prophet, she received "a prophet's reward"
(Mat_10:41).
Seventh, the Meaning of the Miracle
This may be gathered from the miracle preceding. There we had before us a
typical picture of redemption, a setting free from the exactions of the
law, a deliverance from bondage. What then is the sequel of this? Surely
it is that which we find in the lives of the redeemed, namely, their
bringing forth fruit unto God. This order of cause and effect is taught
us in "being made free from sin... ye have your fruit unto holiness"
(Rom_6:22 and cf. 1Co_6:20). But it is not the products of the
old nature transformed bringing forth after its own evil kind, for the
"flesh" remains the same unto the end. No, it is altogether supernatural,
the "fruit of the spirit," the manifestation of the graces of the new
nature communicated by God at the new birth. Accordingly we have here the
fruit of the womb, yet not by the ordinary workings of nature, but, as in
the case of John the Baptist (Luk_1:7, 57), that which transcends
nature, which issues only from the wonder-working power of God.
It is to be carefully noted in this connection that the beneficiary of
our miracle is designated a "great woman." As we have pointed out in a
previous paragraph, this appellation denotes that she was one upon whom
divine providence had smiled, furnishing her liberally with the things of
this life. But she was also morally and spiritually "great." In both
respects she was an appropriate figure of that aspect of salvation which
is here before us. Redemption finds its object, like the widow of the
foregoing miracle, in distress-poor, sued by the law, unable to meet its
demands. But redemption does not leave its beneficiaries thus. No, God
deals with them according to "the riches of his grace" and they can now
say, "He 'hath made us kings and priests unto God and his Father'" (Rev.
1:6). The righteousness of Christ is imputed to them, and they are
"great" indeed in the eyes of God. They are "the excellent, in whom is
all my delight" (Psa_16:3) is how He speaks of them. Such are the ones in
whom and by whom the fruits of redemption are brought forth.
Everything recorded of this woman indicates that she was one of the
Lord's redeemed. She honored and ministered unto one of His servants, in
a day when prophets were far from being popular. Moreover, Elisha
accepted her hospitality, which he surely would not have done unless he
discerned in her the marks of grace. The very fact that at first she had
to "constrain" him to partake of her kindness indicates he would not
readily receive favors from anybody and everybody. But having satisfied
himself of her spirituality, "as oft as he passed by, he turned in
thither to eat bread." Let it be remarked that that expression to "eat
bread" means far more to an Oriental than to us. It signifies an act of
communion, denoting a bond of fellowship between those who eat a meal
together. Thus by such intimacy of communion with the prophet, this woman
gave further evidence of being one of God's redeemed.
As the procuring of our redemption required miracles (the divine
incarnation, the death of the God-man, His resurrection), so the
application of it unto its beneficiaries cannot be without supernatural
operations, both before and after. Redemption is received by faith; but
before saving faith can be exercised, the soul must be quickened, for one
who is dead to God cannot move toward Him. The same is true of our
conversion, which is a right about-face, the soul turning from the world
unto God. This is morally impossible until a miracle of grace has been
wrought upon us: "Turn thou me, and I shall be turned" (Jer_31:18). Such
a miracle as regeneration and conversion, whereby the soul enters into
the redemption purchased by Christ, is necessarily followed by one which
shows the miraculous fruits of redemption. Such is the case here, as we
see in the child bestowed upon the great woman. Remarkably enough, that
gift came to her unsought and unexpected. And is it not thus in the
experience of the Christian? When he came to Christ as a sin-burdened
soul, redemption was all that he thought about; there was no asking for
or anticipation of subsequent fruit.