22<\/strong>. And she called unto her husband<\/em> ] He appears to have been at no great distance; though the verb is used at times of a message sent by a servant. Thus Num 24:10<\/span> Balak says to Balaam, ‘I called thee to curse mine enemies’. Cf. also Jdg 12:1 ; 1Ki 1:10<\/span>; 1Ki 1:19 ; 1Ki 1:26<\/span>.<\/p>\n one of the young men<\/em> ] R.V. servants<\/strong>. The same word which in verse 19 was rendered ‘lad’. There were servants who could be spared though the harvest was in hand.<\/p>\n one of the asses<\/em> ] The ass was the usual beast for riding on a journey. In such a country as Palestine the surefootedness of the animal is invaluable.<\/p>\n that I may run to the man of God<\/em> ] The request causes her husband little astonishment. We may therefore conclude that for religious purposes such visits had not been uncommon in the Shunammite’s life.<\/p>\n Send me, I pray thee, one of the young men and one of the asses – <\/B>All the young men and all the asses were in the harvest field, the young men cutting and binding the sheaves, and placing them upon carts or wains, the donkeys drawing these vehicles fully laden, to the threshing-floor. Compare Amo 2:13<\/span>.<\/P> <\/p>\n 22. she called unto her husband<\/B>Herheroic concealment of the death from her husband is not the leastinteresting feature of the story.<\/P><\/p>\n And she called unto her husband<\/strong>,…. In the field, who might be within call, or by a messenger she sent to him:<\/p>\n and said, send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again<\/strong>; intimating that she should not be long gone, but should return again presently; saying not a word of the death of the child, or of the occasion of her going.<\/p>\n (22) One of the young men.<\/strong>To lead and drive the ass.<\/p>\n Asses.<\/strong>She-asses.<\/em><\/p>\n That I may run.<\/strong>Notice the striking naturalness<\/em> of the language, in which she promises to be back soon.<\/p>\n 22<\/strong>. <\/strong> She called unto her husband <\/strong> He seems to have stayed in the harvest field, not supposing any thing so serious in the case; and she seems to have concealed from him the death of the child.<\/p>\n What can be the object of this Shunammite in this journey? Are not all her hopes now gone? The child is dead. Had he still life in him there might be hopes. But now he is dead; wherefore go to the prophet? Doth she really believe that the prophet can raise him from the dead? Yes, Reader; depend upon it she thought so. I do not, for myself, hesitate to conclude that she really did believe that Elisha would give her son to her again. For observe, she said to her husband as she went: It shall be well. And I confess that I am the more inclined to this conclusion, because the apostle Paul, under the Holy Ghost, tells us in his animated account of those illustrious heroes of faith in the Old Testament scripture, that the faith of the woman was such as to receive their dead raised to life again. See Heb 11:35<\/span> . Hence therefore this woman, with a faith in God’s covenant-love and mercy, and which is equal to almost anything we meet with in scripture, was so firmly persuaded that the gracious God who gave this child to her, on her part unasked, could as easily restore him to her again, that she hastens to the prophet to seek an interest in his prayers for the accomplishment of it. So that she leaves her dead child to fly to the living God. She makes no preparation for his burial; as if confident he should not be buried; but tells her husband all shall be well; and like a true descendant and daughter of the patriarch, goes in faith and confidence to God, accounting that God was able to raise him up even from the dead. Heb 11:19<\/span> . Stop, Reader, I pray you, before you go further in the relation of this wonderful history, and ask your own heart whether, amidst the lesser trials for the exercise of your faith, you can imitate such an illustrious example! have not you the same gracious covenant God to fly to as she had? Hath the Lord anytime raised your expectations in his pardoning love and mercy; and hath any thwarting providences afterwards intervened so as to cloud your hopes; how do you feel upon those occasions? It is true you have not the prophet Elisha to intercede for you. But I hope you do not overlook and forget that you have one infinitely higher, even the Lord God of all prophets, Jesus, Jehovah’s High Priest forever, an everlasting advocate with the Father, and the propitiation of our sins. Oh! precious Jesus! how faded appear the most splendid actions of all thy ministering servants, when thy glory is beheld in view.<\/p>\n 2Ki 4:22 And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again.<\/p>\n Ver. 22. Send me, I pray thee.<\/strong> ] As a pious and a prudent matron, though she might do much with her husband, whose heart safely trusted in her, yet she would do nothing of moment without his consent.<\/p>\n I may run: 2Ki 4:24, 2Ki 4:26, Joh 11:3, Act 9:38 <\/p>\n Reciprocal: 1Ki 12:22 – General Pro 31:11 – General 2Pe 1:21 – in old time<\/p>\n 2Ki 4:22-23. She called to her husband, and said By a messenger whom she sent into the field to him. She seems not to have acquainted him with the childs death; probably she feared, if he knew on what errand she wished to go to the prophet, lest he should not have faith enough to let her go. Wherefore wilt thou go to-day? it is neither new moon nor sabbath It appears by this that the prophets acted as public instructers of the people; and that their houses were a kind of schools, or synagogues, unto which they resorted, upon the days here mentioned, to be taught their duty out of the law of God, and to have their doubts resolved. And she said, It shall be well My going will not be troublesome to him, nor prejudicial to thee or me. <\/p>\n And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. 22. And she called unto her husband ] He appears to have been at no great distance; though the verb … Continue reading “Exegetical and Hermeneutical Commentary of 2 Kings 4:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9637","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9637","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9637"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9637\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9637"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9637"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9637"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"