The Expositor's Bible: The Second Book of Kings. Farrar Frederic William

respect and care, all 'the modesty of fearful duty,'70 which she had displayed towards them, and to ask her if he should say a good word for her to the King or the Captain of the Host. This is just the sort of favour which an Eastern would be likely to value most.71 The Shunammite, however, was well provided for; she had nothing to complain of, and nothing to request. She thanked Elisha for his kindly proposal, but declined it, and went away.

      "Is there, then, nothing which we can do for her?" asked Elisha of Gehazi.72

      There was. Gehazi had learnt that the sorrow of her life – a sorrow and a source of reproach to any Eastern household, but most of all to that of a wealthy householder – was her childlessness.

      "Call her," he said.

      She came back, and stood reverently in the doorway. "When the time comes round," he said to her, "you shall embrace a son."

      The promise raised in her heart a thrill of joy. It was too precious to be believed. "Nay," she said "my lord, thou Man of God, do not lie unto thine handmaid."

      But the promise was fulfilled, and the lady of Shunem became the happy mother of a son.

      III. The charming episode then passes over some years. The child had grown into a little boy, old enough now to go out alone to see his father in the harvest fields and to run about among the reapers. But as he played about in the heat he had a sunstroke, and cried to his father, "O my head, my head!" Not knowing how serious the matter was, his father simply ordered one of his lads to carry the child home to his mother. The fond mother nursed him tenderly upon her knees, but at noon he died.

      Then the lady of Shunem showed all the faith and strength and wisdom of her character. "The good Shunammite," says Bishop Hall, "had lost her son; her faith she lost not." Overwhelming as was this calamity – the loss of an only child – she suppressed all her emotions, and, instead of bursting into the wild helpless wail of Eastern mourners, or rushing to her husband with the agonising news, she took the little boy's body in her arms, carried it up to the chamber which had been built for Elisha, and laid it upon his bed. Then, shutting the door, she called to her husband to send to her one of his reapers and one of the asses, for she was going quickly to the Man of God and would return in the cool of the evening. "Why should you go to-day particularly?" he asked. "It is neither new moon, nor sabbath." "It is all right," she said;73 and with perfect confidence in the rectitude of all her purposes, he sent her the she-ass, and a servant to drive it and to run beside it for her protection on the journey of sixteen miles.

      "Drive on the ass," she said. "Slacken me not the riding unless I tell you." So with all possible speed she made her way – a journey of several hours – from Shunem to Mount Carmel.

      Elisha, from his retreat on the hill, marked her coming from a distance, and it rendered him anxious. "Here comes the Shunammite," he said to Gehazi. "Run to meet her, and ask Is it well with thee? is it well with thy husband? is it well with the child?"

      "All well," she answered, for her message was not to Gehazi, and she could not trust her voice to speak; but pressing on up-hillwards, she flung herself before Elisha and grasped his feet. Displeased at the familiarity which dared thus to clasp the feet of his master, Gehazi ran up to thrust her away by force, but Elisha interfered. "Let her alone," he cried; "she is in deep affliction, and Jehovah has not revealed to me the cause." Then her long pent-up emotion burst forth. "Did I desire a son of my lord?" she cried. "Did I not say do not deceive me?"

      It was enough – though she seemed unable to bring out the dreadful words that her boy was dead. Catching her meaning, Elisha said to Gehazi, "Gird up thy loins, take my staff, and without so much as stopping to salute any one, or to return a salutation,74 lay my staff on the dead child's face." But the broken-hearted mother refused to leave Elisha. She imagined that the servant, the staff, might be severed from Elisha; but she knew that wherever the prophet was, there was power. So Elisha arose and followed her, and on the way Gehazi met them with the news that the child lay still and dead, with the fruitless staff upon his face.

      Then Elisha in deep anguish went up to the chamber and shut the door, and saw the boy's body lying pale upon his bed. After earnest prayer he outstretched himself over the little corpse, as Elijah had done at Zarephath. Soon it began to grow warm with returning life, and Elisha, after pacing up and down the room, once more stretched himself over him. Then the child opened his eyes and sneezed seven times, and Elisha called to Gehazi to summon the mother.

      "Take up thy son," he said. She prostrated herself at his feet in speechless gratitude, and took up her recovered child, and went.

      IV. We next find Elisha at Gilgal, in the time of the famine of which we read his prediction in a later chapter.75 The sons of the prophets were seated round him, listening to his instructions; the hour came for their simple meal, and he ordered the great pot to be put on the fire for the vegetable soup, on which, with bread, they chiefly lived. One of them went out for herbs, and carelessly brought his outer garment (the abeyah)76 full of wild poisonous coloquinths,77 which, by ignorance or inadvertence, were shred into the pottage. But when it was cooked and poured out they perceived the poisonous taste, and cried out, "O Man of God, death in the pot!"

      "Bring meal," he said, for he seems always to have been a man of the fewest words.

      They cast in some meal, and were all able to eat of the now harmless pottage. It has been noticed that in this, as in other incidents of the story, there is no invocation of the name of Jehovah.

      V. Not far from Gilgal was the little village of Baalshalisha,78 at which lived a farmer who wished to bring an offering of firstfruits and karmel (bruised grain) in his wallet to Elisha as a Man of God.79 It was a poor gift enough – only twenty of the coarse barley loaves which were eaten by the common people, and a sack80 full of fresh ears of corn.81 Elisha told his servitor82– perhaps Gehazi – to set them before the people present. "What?" he asked, "this trifle of food before a hundred men!" But Elisha told him in the Lord's name that it should more than suffice; and so it did.

      CHAPTER VI

       THE STORY OF NAAMAN

2 Kings v. 1-27

      Matt. viii. 3: Θέλω, καθαρίσθητι

      After these shorter anecdotes we have the longer episode of Naaman.83

      A part of the misery inflicted by the Syrians on Israel was caused by the forays in which their light-armed bands, very much like the borderers on the marches of Wales or Scotland, descended upon the country and carried off plunder and captives before they could be pursued.

      In one of these raids they had seized a little Israelitish girl and sold her to be a slave. She had been purchased for the household of Naaman, the captain of the Syrian host, who had helped his king and nation to win important victories either against Israel or against Assyria. Ancient Jewish tradition identified him with the man who had "drawn his bow at a venture" and slain King Ahab. But all Naaman's valour and rank and fame, and the honour felt for him by his king, were valueless to him, for he was suffering from the horrible affliction of leprosy. Lepers do not seem to have been segregated in other countries so strictly as they were in Israel, or at any rate Naaman's leprosy was not of so severe a form as to incapacitate him from his public functions.

      But it was evident that he was a man who had won the affection of all who knew him; and the little slave girl who waited on his wife breathed to her a passionate wish that Naaman could visit the Man of God in Samaria, for he would recover him from his leprosy. The saying was repeated, and one of Naaman's

70

2 Kings iv. 13: "Behold, thou hast been careful for us with all this care" (LXX., πᾶσαν τὴν ἔκστασιν ταύτην).

71

The Sheykh with whom I stayed at Bint es Jebeil could think of no return which I could offer for his hospitality so acceptable as if I would say a good word for him to the authorities at Beyrout.

72

Gehazi is usually called the na'ar or "lad" of Elisha – a term implying lower service than Elisha's "ministry" to Elijah.

73

2 Kings iv. 23. Hebrew "Peace"; A.V., "It shall be well."

74

Salutations occupy some time in the formally courteous East. Comp. Luke x. 4.

75

2 Kings viii. 1.

76

Not "lap," as in A. V. (Heb., beged); LXX. συνέλιξε πλῆρες τὸ ἱμάτιον αὐτοῦ; Vulg., implevit vestem suam (both correctly).

77

Heb., paquoth; LXX., τολύπην ἀγρίαν; Vulg; colocynthidas agri. Hence the name cucumis prophetarum.

78

Lord of the Chain and "Three lands." Three wadies meet at this spot, a little west of Bethel.

79

2 Kings iv. 42. Karmel, Lev. ii. 14. Perhaps a sort of frumenty.

80

The word for "wallet" (tsiqlon; Vulg., pera) occurs here only. Peshito, "garment." The Vatican LXX. omits it. The Greek version has ἐν κωρύκῳ αὐτοῦ.

81

See Lev. ii. 14, xxiii. 14.

82

2 Kings iv. 43. The word for "his servitor" (m'chartho) is used also of Joshua. It does not mean a mere ordinary attendant. LXX., λειτουργός; Vulg., minister.

83

It is curiously omitted by Josephus, though he mentions him (Ἄμανος) as the slayer of Ahab (Antt., VIII. xv. 5). The name is an old Hebrew name (Num. xxvi. 40).