2 Kings 4:32

And when Elisha was come into the house, behold, the child was dead, and laid upon his bed.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

4:18-37 Here is the sudden death of the child. All the mother's tenderness cannot keep alive a child of promise, a child of prayer, one given in love. But how admirably does the prudent, pious mother, guard her lips under this sudden affliction! Not one peevish word escapes from her. Such confidence had she of God's goodness, that she was ready to believe that he would restore what he had now taken away. O woman, great is thy faith! He that wrought it, would not disappoint it. The sorrowful mother begged leave of her husband to go to the prophet at once. She had not thought it enough to have Elisha's help sometimes in her own family, but, though a woman of rank, attended on public worship. It well becomes the men of God, to inquire about the welfare of their friends and their families. The answer was, It is well. All well, and yet the child dead in the house! Yes! All is well that God does; all is well with them that are gone, if they are gone to heaven; and all well with us that stay behind, if, by the affliction, we are furthered in our way thither. When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts too much upon it; for if we did, we have reason to fear it was given in anger, and taken away in wrath. Elisha cried unto God in faith; and the beloved son was restored alive to his mother. Those who would convey spiritual life to dead souls, must feel deeply for their case, and labour fervently in prayer for them. Though the minister cannot give Divine life to his fellow-sinners, he must use every means, with as much earnestness as if he could do so.

Barnes' Notes on the Bible

There was neither voice nor hearing - Compare 1 Kings 18:29.

The child is not awakened - See 2 Kings 4:20. The euphemism by which death is spoken of as a sleep was already familiar to the Jews (see 1 Kings 1:21 note).

Jamieson-Fausset-Brown Bible Commentary

29-31. take my staff … and lay … upon the face of the child—The staff was probably an official rod of a certain form and size. Necromancers used to send their staff with orders to the messengers to let it come in contact with nothing by the way that might dissipate or destroy the virtue imparted to it. Some have thought that Elisha himself entertained similar ideas, and was under an impression that the actual application of his staff would serve as well as the touch of his hand. But this is an imputation dishonorable to the character of the prophet. He wished to teach the Shunammite, who obviously placed too great dependence upon him, a memorable lesson to look to God. By sending his servant forward to lay his staff on the child, he raised [the Shunammite's] expectations, but, at the same time, taught her that his own help was unavailing—"there was neither voice, nor hearing." The command, to salute no man by the way, showed the urgency of the mission, not simply as requiring the avoidance of the tedious and unnecessary greetings so common in the East (Lu 10:1), but the exercise of faith and prayer. The act of Gehazi was allowed to fail, in order to free the Shunammite, and the people of Israel at large, of the superstitious notion of supposing a miraculous virtue resided in any person, or in any rod, and to prove that it was only through earnest prayer and faith in the power of God and for His glory that this and every miracle was to be performed.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

And when Elisha was come into the house,.... Of the Shunamite, and into the chamber built for him:

behold, the child was dead, and laid upon the bed; upon his bed, and where he found it really dead.

Geneva Study Bible

And when Elisha was come into the house, behold, the child was dead, and laid upon his bed.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

32. upon his bed] i.e. Elisha’s bed, in the chamber which was set apart for the prophet and in which the mother had left her child.

Pulpit Commentary

Verse 32. - And when Elisha was come into the house, behold, the child was dead, and laid upon his bed (comp. ver. 21). The child remained where his mother had laid him. 2 Kings 4:32

Keil and Delitzsch Biblical Commentary on the Old Testament

Elisha then entered the house, where the boy was lying dead upon his bed, and shut the door behind them both (i.e., himself and the dead child), and prayed to the Lord. He then lay down upon the boy, so that his mouth, his eyes, and his hands lay upon the mouth, eyes, and hands of the child, bowing down over him (גּהר; see at 1 Kings 18:42); and the flesh (the body) of the child became warm. He then turned round, i.e., turned away from the boy, went once up and down in the room, and bowed himself over him again; whereupon the boy sneezed seven times, and then opened his eyes. This raising of the dead boy to life does indeed resemble the raising of the dead by Elijah (1 Kings 17:20.); but it differs so obviously in the manner in which it was effected, that we may see at once from this that Elisha did not possess the double measure of the spirit of Elijah. It is true that Elijah stretched himself three times upon the dead child, but at his prayer the dead returned immediately to life, whereas in the case of Elisha the restoration to life was a gradual thing.

(Note: The raising of the dead by Elijah and Elisha, especially by the latter, has been explained by many persons as being merely a revivification by magnetic manipulations or by the force of animal magnetism (even Passavant and Ennemoser adopt this view). But no dead person was ever raised to life by animal magnetism; and the assumption that the two boys were only apparently dead is at variance with the distinct words of the text, in addition to which, both Elisha and Elijah accomplished the miracle through their prayer, as is stated as clearly as possible both here (2 Kings 4:33) and also at 1 Kings 17:21-22.)

And they both differ essentially from the raising of the dead by Christ, who recalled the dead to life by one word of His omnipotence (Mark 5:39-42; Luke 7:13-15; John 11:43-44), a sign that He was the only-begotten Son of God, to whom the Father gave to have life in Himself, even as the Father has life in Himself (John 5:25.), in whose name the Apostle Peter also was able through prayer to recall the dead Tabitha to life, whereas Elisha and Elijah had only to prophesy by word and deed of the future revelation of the glory of God.