- 121-
which had led her so literally to obey the words of the prophet, was to receive a rude
shock. "Her house," to which so many loving and sacred memories attached, and "her
land" - her own and her child's property - were occupied by strangers.
We remember the proud feeling of independence with which she had on a former
occasion declined Elisha's offer to speak for her to the king (2 Kings 4:13), since she
dwelt among her own people. But since then, and in the troubles connected with
famine and Syrian invasion, times had sadly changed. And in the circumstances it
seems scarcely less indicative of the Shunammite's independence of character, that
she now appealed directly to the king, not for favor, but for justice. It was surely in
the good providing of God, Who ordereth all things wisely and well, that the
Shunammite addressed her appeal to the king just as he was talking with Gehazi, and
the latter at his request was telling all the great things that Elisha had done. But we
cannot infer from this conversation that their meeting occurred before the healing of
Naaman, after which Gehazi was smitten with life-long leprosy, since, although
lepers were banished from the cities, all intercourse with them was not prohibited,
especially under such peculiar circumstances. On the other hand, it was evidently the
period when the authority of the prophet with the king was at its highest, and hence
either after the capture of the Syrians in Samaria (2 Kings 6:21), or, as we think, after
the fulfillment of Elisha's prediction of the relief of Samaria, and the death of the
disbelieving "lord." This would best accord with the present narrative. In any case,
the appearance of the woman with her son during Gehazi's conversation would not
only confirm its truth, but naturally augment the interest of the king in her complaint.
And so he immediately ordered not only the restoration of her property, but a return,
probably from the royal treasury, of the value of the produce of the land during the
previous years. But to us and to all time this history is chiefly interesting as showing
how the obedience of faith will, despite trials or appearances to the contrary, be met
by the faithful care of the God of promise - and still further, how God will not allow
the day of His people to set in trouble, but cause the light to break forth at eventide.
The second narrative in this history shows how the name and work of Elisha were
known, not only in Israel, but beyond it, even in hostile Syria. This, after what we
have already learned, cannot surprise us. Although there is not any express statement
to that effect, we cannot but connect the journey of Elisha "towards Damascus,"^246
with the commission formerly given to Elijah to anoint Hazael king over Syria (1
Kings 19:15).
This may help us to understand that the Word of God has a wider than the barely
literal application which so often tends to perplex the superficial reader. It also shows
that its fulfillment may be delayed, and when made, come in other manner than was
expected; and, lastly, that the prophets may for many years have borne about the
(^)