The prophet Elisha, as he traveled
his "circuit," lived as did the old-time preachers of pioneer days.
They did not stay at luxurious hotels or comfortable parsonage houses, but depended
on the generous hospitality of those to whom they sought to be of service in
"things pertaining to God" (Heb. 5:1).

As Elisha journeyed, he was
"constrained" by "a great woman" of Shunem to "eat
bread" occasionally at her well-spread table (2 Ki. 4:8). After the first
acceptance of her hospitality, it became his custom, as often as he passed that
way, to avail himself of her generosity and to drop in for a meal. He was a
prophet, recognized as such by the nation at large, so it seemed only right that
he should be made welcome at her table, just as some today feel it an
obligation to invite the pastor to Sunday dinner.

She was no ordinary woman,
however; so after close and prolonged observation of her guest’s spirit and
behavior, she concluded that he was not just one of the prophets, a graduate of
some such school as that kept by Samuel or some other. She concluded that
Elisha was "a holy man of God" (verse 9). She was no "easy
mark" to be imposed upon by anyone wearing a "rough garment to
deceive" (Zech. 13:4). No, she was a woman of godly discernment; and when
convinced of the prophet’s worthiness, she made known her conclusion to her
husband and proposed that they admit him into the inner circle of their family
life. "Let us make a little chamber, I pray you, on the wall," she
said. "And let us set for him there a bed, and a table, and a stool, and a
candlestick; and it shall be, when he comes to us that he shall turn in
there" (2 Ki. 4:10). Note that she did not go about this arrangement on
her own, independently of the wishes of her husband. She was not one of our
present day "emancipated" women who flaunted her independence, but
was subject to her husband as commanded in holy Scripture (Eph. 5:22; 1 Pet.
3:1-6).

 

Thus we see her already
"great" in three most admirable ways:(1) her kind hospitality toward
the servant of the Lord; (2) her cautious spiritual discernment; and (3) her
tactful, subject approach to her husband in the matter of hospitality toward
the prophet. Hers was no narrow heart, bent only on the selfish enjoyment of
her own commodious home, but desirous of sharing its ample space with the
lonely, homeless man of God whom she had deemed to be "a holy man of
God." If, in the beginning, at the Fall, "the woman, being deceived,
was in the transgression," here one of her worthy daughters retrieves the
clouded reputation in this respect and proves herself a true "discerner of
spirits." Religious impostors are still in evidence, as many have learned
to their cost and sorrow. It becomes all to be on their guard, and, as the
apostle warns, "Beware of evil workers" (Phil. 3:2). Some of these
deceivers may be able to preach with the eloquence of an Apollos, pray with the
fervency of an Elijah, and in conversation their words may be "smoother
than butter." "Believe not every spirit" applies as much today
to those who habituate missions, or insinuate themselves into churches, weak or
otherwise, and thus impose for their own personal benefit on the simple, too
trusting sheep of the flock.

How thoughtful was this really
"great woman" of the requisites of her prophet guest. The
"little chamber" was probably isolated from the noises and
interruptions necessary to the establishment of which his room would form a
part; it was built "on the wall," an apartment disconnected perhaps
from the other rooms of the house and conducive to retirement and quiet for the
man of God. To be much alone with God is an important need of every really
spiritual servant of God. This should not be forgotten by those who out of their
large-heartedness receive the pastor, teacher, or evangelist under their roof.
This admirable Shunammite was not forgetful of this.

A "bed" was set there
for him. The Lord considerately invited His disciples, "Come ye yourselves
apart … and rest a while" (Mark 6:31).

She knew, too, that he would need
"a table" on which he might spread the sacred rolls for study and
where he might also do his writing—an important part of a diligent servant’s
occupation. This is sometimes forgotten by those who take pleasure in
entertaining the ministers of Christ; they are not there merely to eat and
drink and sleep; more urgent matters are on their schedule of the day or night.
There is need of the "stool" with the "candlestick," for it
is often in "the night seasons" (Psa. 16:7) that the preacher’s most
pressing work is done. He who burns the midnight oil does not stand empty in
the pulpit.

I very well remember a young newly
married brother who thought of fitting up a "prophet’s chamber" in
his house. He provided a prayer rug beside the bed, which fit very well with
the furnishings of such a room.

Contentment, too, contributed to
the greatness of this matron of Israel. When asked by the prophet what should
be done for her in appreciation of her kindness, her only answer was, "I
dwell among mine own people" (2 Ki. 4:13). What a beautiful response,
delightful to the heart in a day like the present when restless ambition,
dissatisfied aspiration, seems to have taken possession of all hearts. She made
no request to be spoken of before the king or for military protection. "I
dwell among mine own people" betokens a heart content with God’s all-wise
appointments for her. Lovely indeed this trait of character, all too rare in a
day like that in which our lot is cast. "Godliness with contentment is
great gain" (1 Tim. 6:6).

 

A most remarkable thing about this
contented woman is that when requested by the prophet to state any request she
might wish, she dropped no hint of that which she doubtless desired above all
things—a child. She had none, and what was this great wealth of theirs
with no heir? So when called before Elisha the second time she was told that
which must have filled her with unspeakable joy:"About this season,
according to the time of life, you shall embrace a son" (2 Ki. 4:16). Not
just a child, but that which Jewish mothers esteemed above all things
else—"a son"! Oh what joy this should be to her who had probably
given up all hope of such good fortune.

To her it seemed utterly
impossible; so much so, she impulsively said to the man of God, "Do not
lie unto your handmaid." But it came to pass as he had foretold and in due
time the baby was born to her. Her joy, however, was short-lived for when the
child was grown (enough to toddle about), "it fell on a day that he went
out to his father to the reapers" (verse 18). Perhaps his head covering
fell off as he played and he suffered from sunstroke. "He said unto his
father, My head, my head! And he said to a lad, Carry him to his mother"
(verse 19). The father was too busy; work came first with him.

"And when he had taken him
and brought him to his mother, he sat on her knees till noon, and then
died" (verse 20). Who can imagine the feelings of the fond mother as she
felt the limp form stiffening in her tender grasp, as she saw the little liquid
eyes glaze as they close in death! Oh! it must surely have been the most trying
moment of her life, and such anguish must have pierced her heart as was never
felt before.

But trying as the hour was to her,
she made no outcry; she did not beat her breast nor tear her hair as is common
among Orientals. But in the quiet calm of a firm faith in the God who gave the
gift she "laid him on the bed of the man of God and shut the door upon him
and went out. And she called unto her husband and said, Send me, I pray you,
one of the young men and one of the asses, that I may run to the man of God and
come again" (verses 21,22). This father seems oblivious to the possibility
that anything serious has happened; he thinks only that his pious wife is bent
on being present at one of the services of Elisha, so calls, "Why will you
go to him today? it is neither new moon nor sabbath" (verse 23).

 

Right here we have another
unmistakable proof of this woman’s greatness; it was her practice to attend
regularly the services held by the prophet Elisha at Carmel. These were
conducted on either the sabbath or the first day of the month; for this reason
the man was surprised that his wife should wish at this time the use of the
manservant with the riding ass. And those faithful souls are indeed great in
the eyes of God who are regular in their attendance at the meetings of the
assembly either to hear His Word expounded or preached, or to join with others
in prayer, or to partake of the sacred emblems of the Saviour’s death, and thus
"show forth the Lord’s death till He come." Yet today how many who
profess the name of Christ neglect consistently "the assembling of
[them]selves together" (Heb. 10:25). This is attested to by the half-empty
meeting rooms on the Lord’s day and in many places the weekly prayer meeting
altogether discontinued because scarcely anyone attends.

Happy is the minister of the Lord
who has people like this great woman of Shunem to help hold up his hands and
encourage him in his ministrations by their presence. Yes, happy is the man of
God who has such to pray for him and on every possible occasion present
themselves before him to hear from his lips what God the Lord would say to them
by his anointed lips!

The ass saddled, the woman asked
the servant to drive on with all possible speed toward the abode of the
prophet, some 16 miles distant. Decomposition of the corpse sets in quickly in
the heat of summer in the land of Palestine and there was no time to be lost.
The prophet spied her from afar with the afternoon sunshine at his back and,
suspecting something amiss, said to his servant, "Behold, yonder is that
Shunammite!" (verse 25). He bade him run to meet her but she gave him
scant attention; in reply to his unfeeling questions she said simply, "It
is well." She evidently had as little confidence in him as must have had
the prophet himself after the disclosure of his true character as manifested in
the following chapter (5:20-27). She was indeed a remarkable discerner of moral
character!

The rest of the story is briefly
told. Gehazi, sent on in advance, failed utterly in restoring life to the
child. The believing "mother of the child" clung tenaciously to
Elisha, the true representative of Jehovah, God of Israel, until he accompanied
her back to Shunem. Here Elisha, unlike the Lord of Life who raised the dead
and decaying Lazarus with a word, labored and prayed with the object of his and
the mother’s concern, until at last "the child sneezed seven times, and
the child opened his eyes" (verses 31-35).

The mother did not burst out in an
ecstasy of exuberant joy, be it observed; this would have been most natural, we
know. But here we have not mere nature displayed but that which is ever above
nature—faith. In deepest gratitude to God for the benefit bestowed, we
read:"Then she went in, and fell at his feet, and bowed herself to the
ground, and took up her son, and went out" (verse 37). The prophet had
said, "Take up your son," but she was moved by that which is higher
than maternal affection, namely, gratitude to God; only after her due
expression of this did she take the darling child to her arms.

How very beautiful is this! God
must come first; His "power and the glory" must be acknowledged. Only
then may the current of maternal nature run their course. Mother love is truly
wonderful and of God Himself; but He ever has first claim and here in
"this Shunammite" we see the principle most beautifully exemplified.
May all Christians be instructed.

(From Holding Fast and Holding
Forth, Vol. 19, 1949.)