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Differences in detail there are between the two narratives, such as will readily be
noticed. But these are best accounted for by the difference both in the circumstances
and character and mission of the two prophets. In any case they are not of
importance. But alike the symbolism and the lessons of this history must be apparent
to all.
First, as regards the Shunammite. We see in her a true and faithful Israelitish woman,
who, in a time of general apostasy, owned Jehovah alike in her life and her home.
Receiving a prophet, because of Him Who had sent him, because he was a holy man
of God - and with humility and entire self-forgetfulness - she received a prophet's
reward in the gift most precious to a Jewish mother, which she had not dared to hope
for, even when announced to her. Then, when severely tried, she still held fast to her
trust in the promise - strong even when weakest – once more self-forgetful, and
following deepest spiritual impulse. And, in the end, her faith appears victorious -
crowned by Divine mercy, and shining out the more brightly from its contrast to the
felt weakness of the prophet. As we think of this, it seems as if a fuller light were
shed on the history of the trials of an Abraham, an Isaac, or a Jacob; on the inner life
of those heroes of faith to whom the Epistle to the Hebrews points us for example
and learning (Hebrews 11), and on such Scripture-sayings as these: "Jehovah killeth,
and maketh alive: He bringeth down to the grave, and bringeth up" (1 Samuel 2:6);
"Know that Jehovah hath set apart him that is godly for Himself: Jehovah will hear
when I call unto Him" (Psalms 4:3); or this: "All the paths of Jehovah are mercy and
truth unto such as keep His covenant and His testimonies" (Psalms 25:10).
The last glimpse we have of the Shunammite in this narrative is when called by
Elisha to receive back her living son, she bends in lowly reverence, and then silently
retires (2 Kings 4:36, 37). When next we meet her, it is in circumstances of trial
almost as great as that through which she had formerly passed. Once more she proves
true, trustful, and brave; and once more is her faith crowned by mercy and
deliverance.
Secondly, we think of the symbolical and typical teaching of this history.^182 The
Rabbis discuss the question, whether the dead child of the Shunammite could have
Levitically defiled those who touched him.
This Pharisaic scruple deserves record for the significant answer it elicits: "The dead
defileth, but the living does not defile." To us all this includes a meaning deeper than
they could attach to it. The story speaks to us of Him through Whom "death is
swallowed up in victory." As we think of Him Who, as God Incarnate, and as the
Sent of the Father, is to us the Representative and the Prophet of God in a unique
sense, we recall that it was not, as by Elijah or Elisha, through prayer and personal
contact, but by the Word of His power that He raised the dead (Mark 5:39-42; Luke
(^)