"great" house169 at Shunem.

We infer that Elisha was at first unwilling to accept the invitation to the "great" house. Probably there were few such in

the land where the prophet could have felt himself at home. But when he yielded to the urgent yet modest importunity

of the Shunammite, he must soon have perceived that this was not only a pleasant place of rest on the journey, but one

to which he might safely resort for refreshment of body and mind. We are too apt to apply our modern habits of thought

and expression to the relationships of ancient times. Yet this may here be pointed out, that the manner in which the

Shunammite marked Elisha as a "holy" man of God, indicates enlightened piety; the care with which she received him,

affectionate regard; the provision which she made for his absolute privacy, unselfishness and reverence; and the

circumstance (later alluded to) of her attendance on Elisha's religious instruction (v. 23), a certain s piritual relationship

between them. And so it came that, after this first visit, "as oft" as Elisha "passed across" the plain of Esdraelon, "he

turned aside" [and this also literally, since Shunem was not in the direct road] to enjoy the hospitality of the pious

mistress of the "great" house at Shunem.

But the frequency of his visits, so far from inducing familiarity, only led to increased reverence on the part of the

Shunammite. Her observation had led her to regard Elisha as not only far different from those who at that period may

sometimes have passed as prophets, but even from ordinary sons of the prophets - even as a man of God distinguished

by holiness. All this she urged on her husband as she proposed to make provision not only for his more proper

entertainment, but for his complete privacy. In Palestine an outside stair led up from the road to the roof of the house,

so that it was not necessary to pass through the interior of a dwelling. Part of the roof of the house she would now

surround with walls, so making an "upper chamber" of it. This would give to the prophet at all times undisturbed, and,

if he wished it, unobserved access to, and egress from, his lodging. This was indeed thoughtful, unselfish, and withal,

respectful kindness and hospitality. The chamber thus provided, as well as the scanty furnishing of it, may seem to our

modern notions very simple. Yet it implied the surrender by the family of the part of the house most appreciated in the

East, while the furniture, however scanty according to our ideas, included not only more but better than was ordinarily

found in the very simple sleeping apartments of Orientals.170 Evidently the object was to provide for a prolonged stay

on the part of the prophet, and for his complete privacy, and, as appears from the context (v. 13), it included not only

the prophet, but also his servant.

There was such delicacy about all this "trouble" with which the Shunammite had been "troubled"171 for him and his

servant, that Elisha, who had at first been reluctant t o accept any hospitality, now regularly availed himself of the

provision for his comfort and retirement. It was only natural that he should have thought of some return to his hostess.

Accordingly on one occasion he directed his servant Gehazi,  172 whom we here meet for the first time, to inquire of the

Shunammite what service he could render to her.

The suggestion: "Is there [ought] to be spoken for thee [is there occasion for it] to the king or the captain of the host?"

indicates a somewhat insecure state o f things, as well as a somewhat despotic order in the State when "the captain of

the host" stands ominously near to the king. At the same time it also implies the existence of better relations between

the monarch and the prophet, and so confirms the view formerly expressed that the ministry of Elijah and Elisha,

attested at almost every stage by direct Divine manifestations, tended at least to arrest the progress of apostasy in Israel.

The answer of the Shunammite to Gehazi:  173 "I dwell among my own people ," manifests not only a true Israelitish

spirit of frank independence, but reflects a favorable light on that district, which (as all other parts of the country)

would be primarily under the rule of its own eldership.

What followed is most pictorially set forth. To the question of Elisha, what there was to be done for her, Gehazi, who

certainly had keen worldly insight, replied: "Surely, she has no son, and her husband is old." It was only a suggestion,

and in this respect also characteristic of Gehazi. But now, when it was not to be a favor asked of man, but wondrous

mercy to be granted by God, Elisha spake to the Shunammite not through Gehazi but directly,174 giving her the promise

of what under the Old Testament was regarded as bringing far deeper than me rely a mother's joy.

And there is about her answer such air of genuineness, a mingling of hope with a not daring to expect, and withal such

absence of any legendary embellishment, that we can almost imagine ourselves hearing her speak it, as she respectfully

stands within the shadow of the door.