Melakhim II Chapter 4 | The Shunammite Woman

The story of the Shunammite woman revolves around a miracle that becomes complicated. In his book, "Literary Reading of the Bible: Stories of the Prophets", Professor Uriel Simon suggests that the narrative aims to highlight the limitations of the prophet Elisha’s power, showing that even a man of God possesses human frailties.

The story begins with the Shunammite woman recognizing Elisha's holiness and making significant efforts to ensure perfect hospitality for him. Elisha wishes to repay her and offers to use his political connections on her behalf, but she declines. In the next stage, Gechazi identifies what she truly lacks — a son. Unlike other biblical stories of barren women, where the infertility is revealed at the outset, here the Bible delays this information until the middle of the story, ensuring that the woman’s excellent hospitality cannot be suspected of having ulterior motives.

Elisha, enthusiastic about the idea, shifts effortlessly from offering political favors to miracle favors, reflecting his role as a man of God with miraculous abilities. When the woman hears his proposal, she firmly and politely rejects it: “No, my lord, man of God… do not delude your servant.” The term “delude” here likely does not mean “lie,” as she does not doubt Elisha’s sincerity or his miraculous abilities; she knows he is a man of God and demonstrates full faith throughout the story. Instead, it more likely means “raise false hopes,” as she humbly believes she is unworthy of such divine intervention. Just as she avoided political interference, she refuses seeking for divine intervention. Ignoring her response, Elisha declares that she will bear a son, a promise that indeed comes true, showcasing yet another instance of his miraculous greatness. This concludes the first part of the story.

As readers, we are surprised to find that the story has a second part. The woman’s fear of false hope is realized when the child dies in her lap. She may be “embracing a son,” as Elisha promised, but the son is dead, not alive. Demonstrating great faith in Elisha’s abilities, the woman lays the boy on the prophet’s bed (as Eliyahu did with the son he revived) and hurries to Elisha.

In her encounter with Elisha, she insists on speaking directly to him and not to Gechazi. She does not explicitly state that her son has died but rather reminds Elisha of her initial unwillingness: “Did I ask my lord for a son?... Did I not say, Do not lead me on?” Elisha understands her meaning: while she did not request the miracle, now that it has occurred, she holds him responsible for its continued fulfillment.

Despite Elisha’s confidence in Gechazi’s ability to revive the child using his staff, the woman insists on Elisha’s personal involvement: “As the Lord lives, and by your own life… I will not leave you.” Elisha agrees, and it becomes evident that she was right — Gechazi fails to bring the boy back to life. Only after Elisha prays to God and physically connects with the child does the boy revive. The woman takes her son and leaves.

Simon suggests that this story emphasizes Elisha’s limitations and contrasts with the shorter miracles done by him in stories in the surrounding chapters. Elisha, confident in his miraculous abilities, acts independently, without consulting or mentioning God. He assumes he can grant the woman a child on his own authority, and he does, dismissing her doubts about the worthiness of such a miracle. Her concerns, however, prove valid, and show that Elisha cannot decide on his own to grant her a son. To resolve the situation, Elisha sends Gechazi with his staff, expecting its powers to be sufficient, as in other stories (for example the oil miracle in this chapter). However, the story underscores the danger of a man of God overestimating his power. Only after Elisha prays to God and personally intervenes is the boy revived.