2 Kings 8:4-6

And the King talked with Gehazi.

The special providence of Jehovah illustrated

We approach, in this chapter, the end of Elisha’s wondrous but most useful career. His days are now perceptibly numbered, and one more recorded event, and he passes from the scene of this world. The text presupposes that the reputation of Elisha was established as a great and holy man “Tell me all the great things that Elisha hath done.” The question of the king is introductory to an interesting illustration of the working of Divine providence, in bringing together persons and things in a most unexpected manner, to the furtherance of the ends of justice and the promotion of honesty. We are here also recalled to an old acquaintance, of whom we have heard nothing in the prophet’s history for some years, namely, the pious Shunammite; but, although we find no record of herself and family during this interval, it is clear that her acquaintance with Elisha had been kept up, and that he may have been her counsellor and guide in many a difficult position. A prolonged famine of seven years is approaching. Elisha knows it; for “the Lord had called for it” (2 Kings 8:1). A partial famine for a brief space had already been endured at the hands of man--the Syrian enemy during the siege of Samaria. It does not appear to have worked any good effect in humbling tim nation. As the smaller judgment is unheeded, the Lord will send a greater. And let us not omit to observe how partial this visitation is to be. The good land, the most fruitful of all lands, is to be blasted with its desolating evidence, while, but a few score miles away, in the country of the Philistines, there is plenty. Surely “the Lord doth make a fruitful land barren, for the wickedness of them that dwell therein” (Psalms 107:34); and His providence can as easily give plenty here and want there, as the day succeeds the night and the night the day, even as He teaches by Amos (Amos 4:7). Thus it was here; for Elisha, summoning the Shunammite to his presence, forewarns and advises her concerning the coming straitness, “Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn” (verse 1). And we can readily see what an advantage the foreknowledge of Elisha would have secured. It would enable the family to make a suitable disposition of property, while plenty was still in the land, and the coming famine hidden from the people at large; and thus she could take enough with her for their support in the land of the Philistines during that lengthened period. And thus we may again notice how the Lord repaid her faith and affection for His servant (Matthew 10:41). Well, time, that never stands still, pursued its course--and the seven years had passed. What happened during that period we do not learn. How her son had grown to man’s estate, and was now probably her stay and comfort in the land of the stranger; “ It came to pass at the seven years’ end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land” (verse 3). And now the remarkable providence of Jehovah meets our eyes. The king, we may charitably hope, had profited by the Divine visitation, and he who cared little for the Lord and his servants during comparative prosperity is anxious to hear about the great prophet in “the day of his distress.” Or, if we would take the more unfavourable view of ibis proceeding, we may suppose that mere curiosity, in an idle moment, prompted the king to request of Gehazi the leper an account of “all the great things Elisha had done.” And was Gehazi, though now a leper in body, a penitent in heart, and clean in soul? Had the fearful correction administered to his sin wrought a salutary end? It is an interesting thought that “the destruction of the flesh may have been the salvation of the spirit” (1 Corinthians 5:5); but it can only be a thought, for the Scripture is silent. How manifest are the leadings of a special providence! that just at the moment when Jehoram is listening attentively to this surprising account from Gehazi’s lips, and is perhaps wanting a confirmation of the wonder in his heart--just at this precise moment, when he was telling the king “how the prophet had restored a dead body to life” (verse 5)--the Shunammite herself enters the Court: “Behold, the woman, whose son be had restored to life, cried to the king for her house and for her land.” There are two inquiries on which a few words may here be said:--

I. Was it a matter of chance? and I reply in the negative--It was not a matter of chance. No converted man would for an instant yield to such an imagination; but there are many nominal Christians who think and speak of such events as if they were but a lucky or unlucky combination of accidents, as the case may touch them. Why was it not a matter of chance? Because to cherish the supposition is to dethrone Jehovah from His supreme seat of absolute control over all things, as well as all creatures, living. If we calmly reflect awhile on the point, such an argument at once places all secondary causes, such as the elements, the seasons, the maladies, and other external movements affecting outwardly the human family, as well as the motives and influences bearing upon the internal economy of man, beyond the inclination of the almighty God over all. It is much the same in probability as if an individual were to argue that the works of a watch would go forward, and the wheels run their regular course, without any mainspring to set them in motion. As opposed to such a view, nothing that happens can possibly be a matter of chance in a believer’s eye. His own experience would contradict the opinion, if he had not the word of Jesus to sustain it (Luke 12:6).

II. But was this unexpected meeting an event in any wise improbable and unworthy of credit? A brief examination of the narrative may anticipate such a thought, and prevent its entertainment. There are many here who have experienced, to say the least, occurrences quite as improbable as this. All the circumstances are natural and consistent. What more natural than the Shunammite, finding on her return to her own country that her “house and her land” had been appropriated by another, should at once seek the king’s presence, and “cry unto him” for the restoration of her rights? and what more consistent than the fact of such a presence being sought, and such a petition being offered, at a time when, as we have seen, his majesty was probably holding a Court, and Gehazi was admitted for some like end? The result may be viewed as almost a necessary, consequence. The king, arrested by the singular coincidence, and struck by this unexpected confirmation, is at once predisposed to lend a favourable ear to the Shunammite’s prayer, and so, with the characteristic decision of a despotic judgment, commands officer to see not only “her house and her land” restored, but even “all the fruits of the field since the day that she had left” (verse 6). The decision was in accordance with the instructions given to Israel’s judges: “Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy from out of the hand of the wicked” (Psalms 82:3). This happy result is calculated to strengthen the faith of all who can feel, with the apostle, that “the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness” (1 Corinthians 3:19). One who can grasp this fact in his inmost heart can indeed realise the persuasion of the Psalmist (Psalms 91:1), “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.” He feels that whatever seems to make against him is really working for him. Cherish such a trust in the living God. It will sanctify every event of your life; it will moderate its joys; it will mitigate its sorrows; it will quicken activity, while it will temper hastiness; it will arouse indolence, while it will moderate zeal; above all, it will ever impart contentment with results, whatever may be the disappointment by the way. But again: this happy end to the Shunammite will not, I fear, correct the error of those who are sceptical and incredulous of a special providence. The very circumstance of the means by which it was compassed being natural and probable will, strange to say, often have the effect of hardening the mind against better impressions. It is thus that extremes so frequently meet, and exhibit a character of most perplexing inconsistency. The incredulous in what is probable will be the most credulous in what is improbable; and the man who rejects the workings of Divine providence in natural and common events will be the foremost to receive, aye, and to contend for, those workings in unnatural and uncommon events. Thus, a heathen will, as Ezekiel describes, “use divination at the parting of the way, at the head of the two ways, to know which to take; he will make his arrows bright, he will consult his images, he will look in the liver” (Ezekiel 21:21); and thus an ignorant and superstitious but nominal Christian will have recourse to the turning of a pack of cards, or the winding of tea-leaves round a teacup, or the lines in the hand, sagely pronounced upon by a mysterious operator, while they would openly scoff at, or in heart ridicule, the notion of immediate direction being given to man at a throne of grace in answer to effectual, fervent prayer. (G. L. Glyn.)

The defrauded widow; or, coincidences in file

God is always unwilling to allow us to suffer, and yet if He constantly checked suffering great evil would follow. If Israel had not been visited during the reign of Jehoram with famine, a worse evil would have befallen the nation; it would have sunk into a deeper state of idolatry; a plague of corruption and darkness would have stolen over the people and there would have been a famine of the Word. National calamities fell, but alas! the innocent had to suffer with the guilty. The woman of Shunem had done what she could to honour God and His servants, and yet she was involved in the general distress. One thing.she gained by her piety--a prophet’s warning. He told her to go and sojourn in a strange land. Intense longing at length merges into actual movement. Her face is turned homewards. Her weary steps bring her at length within the walls. None salute her. A kinsman passes, and she hails him, but he, alas! declares that he has not the pleasure of knowing her. To the very door of her own home she comes. In the spot from whence she had often given a welcome to the wayfarer she is questioned by a hireling and coldly met by another kinsman. To whom shall she go for redress? She goes to the gateway, the place of justice, and seeks, after the manner of Boaz, to gather a jury to decide between her and the men who have appropriated her property. All refuse, for one and another had filched from her something. They are afraid they will have to disgorge. They are trembling at her reappearance. Let her go again to Philistia or starve in Shunem. Treatment such as this was, for the poor widow, harder to bear than famine. She could have borne it from strangers, but from relatives it is bitter indeed. To whom can she have recourse? Who will execute judgment for the oppressed? Were Elisha living she knew that he would help. Had he not once offered to speak for her to the king, or the captain of the host (2 Kings 4:13)? “Why should I not go direct to the king?” is her sudden thought. She mentions it to her son. “He will not have time to listen to us, mother; our cause will be such a trifling affair to a great king.” “Ah, my son, you are right. We are doomed to poverty. Once I was an honoured woman in Shunem and could help others, now I can only crave help. Position or possessions are not for us again.” Thus pondering, and perhaps murmuring, she comes into the presence of the king. She trembles, and is ready to turn back. Yet she knows Jehoram by his attire and his staff. He is talking with some aged man, doubtless on weighty matters of state. As she approaches, and glances again at the companion of the king, she fancies she recognises those features. Yes, it is Gehazi, the one who had been attendant on Elisha, the mighty prophet. Jehoram has just asked Gehazi to tell him something concerning the doings of Elisha, the man to whom he owed his success in the beginning of his reign. Through him he repulsed the Syrians. He wishes he had acted subsequently more in harmony with the prophet’s principles. Hence he is wishful to know more of them. “Who is that?” Gehazi gazes with astonishment. Can this be the very woman and son of whom he had been speaking? Yes, but how changed, the woman, and aged. And that young man? ‘Tis the child of prophetic promise and miraculous restoration.

1. We have in this an illustration of certain coincidences that come to us in life, and which have oftimes great effect in determining our future. Some men get into a certain course and then life runs on smoothly to the end, like a locomotive on a level line. Others are swept into a current and are turned hither and thither like the stream or torrent that is checked, narrowed and tossed by, the rocky inequalities over Which it has to flow or over which it has to leap. There are certain points in life where We turn completely for good or evil, for time and for eternity. We may not notice these points. There are moments when life appears to turn as on a pivot.. The slightest action, most trifling event, may suffice to give the turn, the complexion, the change of direction to the life. I remember when in great mental perplexity on one of the most important doctrines of the New Testament, that I casually met, at Naples, Dr. Symington of Scotland, and in an afterdinner conversation, and during a stroll along under the castle of St. Elmo, words and thoughts were uttered that make me to-day a Christian worker instead of a mere agnostic.

2. God’s hand should be traced in the minutiae of life. The mighty God of Israel cared for her--a poor lone, rejected, oppressed widow woman. Her houses and lands were speedily restored. The king acted with alacrity. The unjust were rebuked. The removers of the ancient landmarks were punished. The land filchers were frustrated in their scheme. The woman of Shunem could only exclaim, “Truly there is a God that judgeth.” “He is the father to the fatherless, and a husband to the widow.” And all who are in any trouble, sorrow, perplexity, or who have to suffer through the wrong-doing of others, may always be sure of access to the King of kings, and of the fact that there is an Advocate with the Father. The Bible is full of hints of the special working of God. The silver thread of Providence runs through the whole. Christ taught us that the very hairs of our head are numbered, and that not a sparrow falls to the ground without the Divine notice. Since Christ’s death all history shows that God has been working for the welfare of men and the advancement of His kingdom of goodness in all hearts. Men specially fitted for great works are born at different periods. All things shall converge towards His great end. Everything, even that which seems most adverse,--as with the Shunammite woman seeking her lands--shall coincide to the restoration to Christ of all the kingdoms of the world to Him. His right it is to reign. The usurpers shall not only have to give up their usurpation, but shall have to do homage to Him who hath brought in victory.

3. Now although we believe in the converging of circumstances under the direction of God, and although we urge upon all the need of looking for Divine direction and of following the indications of the providence, we would also utter a warning against always looking for coincidences to guide us in every circumstance. We might err and be only leaning on an arm of flesh. It is always best to do that which the heart suggests when acting under the consciousness of earnest prayer to God. We may not look for signs. We are to act as though all depended on ourselves, but, at the same time, rest in God’s power by simple prayer.

4. Sometimes there is a convergence of misfortunes, a coincidence in sorrow. We have a familiar saying that misfortunes never come singly. There are periods that try faith severely. A man may lose his situation, fail in business, be called upon to pay some guarantee for one he trusted, and have at the same time wife ill, children stricken down with fever. Or he meets with some accident and is prostrate. Wave of trouble succeeds wave, until it seems as though there were no more to come, and he exclaims, “All thy waves and thy billows are gone over me.” Well for him if at such times he, like the Shunammite, seeks help from the king, and lays hold of that mercy which is never withdrawn from the most erring, or fails the feeblest. (F. Hastings.)