ELISHA THE MAN WHO RESTORED LIFE (2 KINGS 4:18 37; 8:1, 5) HAPPINESS AND HEARTBREAK (4:18 20)

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1 ELISHA THE MAN WHO RESTORED LIFE (2 KINGS 4:18 37; 8:1, 5) We are continuing our study of the story of Elisha and the Shunammite woman. In the previous lesson, we saw Elisha as a giver of life as he was instrumental in giving his benefactors a baby boy. In this lesson, we will see the prophet as a restorer of life. Later, when this incident was referred to, that type of terminology was used again and again:... Elisha spoke to the woman whose son he had restored to life... (2 Kings 8:1; emphasis mine). As [Gehazi] was relating to the king how [Elisha] had restored to life the one who was dead, behold, the woman whose son he had restored to life appealed to the king for her house and for her field. And Gehazi said, My lord, O king, this is the woman and this is her son, whom Elisha restored to life (2 Kings 8:5; emphasis mine). Of course, we understand that it was God who did the restoring, but He did it through His faithful servant Elisha. Before the lesson closes, we will emphasize that the same God who helped the Shunammite can help us when tragedy comes into our lives. HAPPINESS AND HEARTBREAK (4:18 20) Happiness As the previous lesson closed, the woman had just had her new baby. It is not hard to imagine the days that followed, as the mother marveled at each new experience, such as the baby s first words and first steps. As this lesson opens, several years had gone by. Second Kings 4:18 says, When the child was grown, the day came that he went out to his father to the reapers. We might get the impression from this verse that the boy was in his late teens or early twenties. We find later, however, that he was still small enough to sit on his mother s lap and be carried by his mother up a stairway (vv. 20, 21). He is called a child (vv. 26, 34) and a lad (vv. 29, 31, 32, 35). Perhaps he was around four to six years old just old enough to run out to the field to be with his father. Three observations are in order. First, the text does not say that the mother gave her son permission to go to the field. When I was three years old, I gathered up my books, left my parents home, and walked to the little schoolhouse where my father was teaching. (It was his first teaching job, and he was greatly embarrassed.) The young lad in our story may have known where his father was and walked out the door without his mother s knowledge. Second, even if the boy went with his mother s permission, a servant may have accompanied him. Perhaps the servant who carried him back (vv. 19, 20) had taken him there. Third, as a rule, country children get involved in work on the farm at an early age. The father may have wanted his young son to see firsthand what was involved in gathering a harvest. However it happened, the boy went to be with his father, who was in the field with the reapers (v. 18). It was harvest time, one of the busiest times of the year, and all the activity must have been exciting to a small boy. I picture him running here and there among the stalks of grain. No doubt the father looked, from time to time, with fondness on the child of his old age. 1

2 1 Donald J. Wiseman, 1 and 2 Kings: An Introduction and Commentary, Tyndale Old Testament Commentaries (Downers Grove, Ill.: Inter-Varsity Press, 1993), Charles B. Clayton, ed., headache, The American Medical Association Home Medical Encyclopedia (New York: Random House, 1989), 1:507. An aneurysm is a localized swelling of a blood vessel; in this case, it would have been a blood vessel in the brain. 3 Adapted from J. T. Headley, Sacred Heroes and Martyrs, rev. and ed. J. W. Kirton (London: Ward, Lock, & Tyler, n.d.), 194. Heartbreak Suddenly, disaster struck. The lad must have grabbed his head as he cried, My head, my head (v. 19a). We cannot be sure of the boy s ailment. We can probably rule out a head injury perhaps from a reaper s tool because the father would surely have been more concerned about a visible injury. Most older commentaries assume the boy suffered a sunstroke, which is possible in that sunny area (see Psalm 121:6; Isaiah 49:10). Donald Wiseman thought, however, that a sunstroke would be rare among children even in the plain of Esdraelon at harvest-time. 1 There are other possible medical explanations, including an aneurysm or a brain tumor. 2 Whatever the malady, the father assumed there was nothing wrong that a mother s loving attention would not cure. He needed to stay in the field to supervise his workers, so he told a servant, Carry him to his mother (2 Kings 4:19b). What a shock it must have been to the woman as her son was brought into the house (see v. 20a). Earlier that day, she had seen him playing; she had seen his smiles and heard his laughter. Now he lay, moaning, in the arms of a servant. Fear must have gripped her heart as she took her boy in her arms and held him in her lap (see v. 20b). Her tears surely flowed as he wailed, My head hurts, Momma; my head hurts. Please make it stop! In my mind, I see her rocking back and forth, making the comforting noises mothers make. I see her applying cool, damp cloths to her boy s forehead and smothering his face with kisses. I can imagine her thoughts: He can t die. He just can t! God gave him to me; surely he cannot be taken from me! 3 How fervently she must have sent prayers heavenward: God, don t let my son die! Don t let my son die! In spite of her love, in spite of her best efforts to revive her son, in spite of her heartfelt petitions, the boy became weaker and weaker. His cries grew fainter and fainter until, at last, they ceased. He gave a final gasp, and his little body became still. Our text says simply, He sat on her lap until noon, and then died (v. 20b, c). Those who do not believe in Bible miracles say that the boy merely became unconscious, but the [inspired] historian could not possibly have expressed himself more plainly : 4 He died (see also v. 32). Can children innocent children die? We see it every day. Why do they die? Because we live in a sin-damaged world. Long ago, Adam and Eve were told that, if they ate of the forbidden fruit, they would surely die (Genesis 2:17). After their disobedience, death spread to all men (Romans 5:12); it became a universal condition. It is appointed for men to die once (Hebrews 9:27). Some die in old age, some in middle age, and, yes, some in childhood. Such tragedies intensify our longing for that heavenly home where there will no longer be any death (Revelation 21:4), where we can be reunited with precious little ones snatched from our arms (see 2 Samuel 12:23). A PLAN AND A PLEA? (4:21 31) A Plan? How did the Shunammite woman react when she realized that her son was dead? We might expect her to collapse in tears. We might expect her to call in her friends to weep with her. We might expect her to instruct her servants to help prepare the body for burial. Instead, she did something rather odd: She went up and laid him on the bed of the man of God, and shut the door behind him and went out (2 Kings 4:21). I wish I knew exactly why she did that; I wish I knew precisely what her thoughts were at that moment. The following remarks may or may not clarify the situation: (1) The prophet s chamber was probably one of the few off-limits rooms in her house. The woman was about to leave for several hours. She could place her son s body in Elisha s room with 4 G. Rawlinson, 2 Kings, The Pulpit Commentary, vol. 5, 1 & 2 Kings, ed. H. D. M. Spence and Joseph S. Exell (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1950), 66. 2

3 a reasonable certainty that no one would disturb it while she was gone. As a rule, Jews buried their dead on the day they died. Perhaps the mother wanted to make sure that burial procedures were not begun on her boy. (2) I have suggested that the prophet s chamber was probably one of the off-limits rooms in the house but there may have been others, such as the woman s own bedchamber. The fact that the mother put her son in the prophet s room and then went to see the prophet would suggest that, in some way, she expected Elisha to intervene. Keep those comments in mind as we continue our story. After the woman put her son in the prophet s room, she called to her husband (v. 22a). Perhaps she went to the field where he was. She said to him, Please send me one of the servants and one of the donkeys, that I may run to the man of God and return (v. 22b). Man of God (v. 9) is how she referred to Elisha. The text does not say why she wanted to go to Elisha. After she arrived where the prophet was, she expressed her unhappiness (v. 28), but surely she did not abandon her son s body and make that long journey just to complain. The fact that she made the trip as fast as she could (v. 24) and the fact that she insisted on Elisha s returning with her (v. 30) indicate that she wanted the prophet in the room with her son s body as soon as possible. In the previous lesson, I suggested that, during the many dinners in the woman s home, Elisha had probably told stories about his mentor, Elijah. If so, he certainly would have shared one of the most amazing of those incidents: Elijah s restoring life to the son of the widow of Zarephath (1 Kings 17:17 24). As far as the biblical record is concerned, no one had raised the dead before that event and no one had since. If the Shunammite woman had heard that story, perhaps she was hopeful that Elisha could duplicate the miracle as he had duplicated others from Elijah s ministry (compare 2 Kings 2:14 with 2 Kings 2:8; compare 2 Kings 4:1 7 with 1 Kings 17:8 16). Wiseman was confident that the woman had lost her child but not her faith. 5 Whatever the woman s motivation, she asked her husband for a servant and a donkey so she 5 Wiseman, 204. could run to Elisha and return (v. 22b). The man was not surprised that his wife wanted to go where the prophet was. He was only surprised by the timing. He asked, Why will you go to him today? It is neither new moon nor sabbath (v. 23a). The sabbath and the new moon were days of religious activity for the Jews (see Exodus 20:8 11; Numbers 29:6; Nehemiah 10:33; Psalm 81:3). It has been suggested that the faithful in that idolatrous region may have gathered with Elisha on those occasions. However, it was not one of those special days, so the husband was puzzled by his wife s desire to go to the prophet. The woman did not answer his question. She said simply, It will be well (2 Kings 4:23b). Some think that the words It will be well is proof that the woman had no doubt that her son would be raised, but her first words to Elisha do not reflect that kind of confidence (v. 28). Others believe that her words indicate that she knew all was well with her child because he was with God. It is true that when a little child dies, his soul goes to be with the Lord (see 2 Samuel 12:23) and this is a great comfort to any bereaved parent. Again, however, the Shunammite s subsequent words to Elisha (2 Kings 4:28) do not leave the impression that this was on her mind. In the Hebrew language, the woman answered her husband with one word: Shalom. 6 Shalom, which basically means peace, 7 was sometimes used when the object [was] to avoid giving a definite answer to any one, and yet at the same time to satisfy him. 8 Where I live, we have vague terms used in a similar fashion, such as Never mind or Don t worry about it. Australians use the phrase She ll be right, mate! (meaning It will be all right, friend ). People all over the world have similar expressions. Some wonder why the husband did not inquire further. He was perhaps distracted by the urgency of harvest. Others wonder why he did not ask about his son. He most likely assumed 6 C. F. Keil and F. Delitzsch, 1 and 2 Kings, Commentary on the Old Testament, vol. 3, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, Esther (Peabody, Mass.: Hendriksen Publishers, 1989), C. H. Irwin, Irwin s Bible Commentary (Philadelphia: John C. Winston Co., 1928), Keil and Delitzsch,

4 that his wife would not leave the house if his boy was not all right. 9 Apparently satisfied with her words, he agreed to her request. The servant and the donkey were probably needed in the harvest, but he could manage without them for half a day. After the woman was seated on the donkey, she told the servant, Drive and go forward; do not slow down the pace for me unless I tell you (v. 24). Drive means drive the donkey; pull it or prod it and make it go as fast as you can. Her destination was Mount Carmel (v. 25a). She had a fifteen- to twenty-mile trip ahead and was anxious to reach the prophet as soon as possible. We do not know how she knew Elisha would be at the mount. Perhaps he had earlier stopped at her house on his way to that familiar retreat. After traveling several hours, she arrived at Mount Carmel (v. 25a). Elisha saw her from a distance (v. 25b). The prophet could sense that something was wrong. Perhaps it was the way her animal was being urged on; her pace would have been considered undignified for a woman of her station in life. When we meet someone who appears troubled, often our first thought is that something tragic has happened to his or her family. That is what Elisha surmised. He told his servant, Gehazi, Behold, there is the Shunammite. Please run now to meet her and say to her, Is it well with you? Is it well with your husband? Is it well with the child? (vv. 25c, 26a). Gehazi ran to meet the woman, but when he asked the questions Elisha had given him, she replied simply, It is well (v. 26b). Again, in the original text, she said Shalom, 10 and again the reply was deliberately vague. In my part of the world, when one person asks another how he is, the most common answer is Fine. This can mean anything from I am all right to I m not really all right, but I don t want to talk about it. The latter meaning would express the woman s feelings at that moment. She did not want to tell her troubles to anyone except the prophet. A Plea? When she reached the base of the mount, she climbed until she reached Elisha. Overcome with sorrow, she collapsed before him and caught hold of his feet (v. 27a). Falling at the feet indicated humility and dependence (see Luke 5:8; Mark 5:22; 7:25). Grasping the feet added the intimacy of touch to the gesture (see Matthew 28:9). Gehazi was appalled by the woman s lack of decorum. He came near to push her away (v. 27b; compare with Matthew 19:13). Elisha stopped him and said, Let her alone, for her soul is troubled within her; and the LORD has hidden it from me and has not told me (2 Kings 4:27b). It was obvious that something tragic had happened to the woman, but Elisha did not know what. Even those who spoke by inspiration were not supernaturally guided by Him twenty-four hours a day. When at last the woman spoke, she gave way to her grief. She poured forth her heartache: Did I ask for a son from my lord? Did I not say, Do not deceive me? (v. 28; see v. 16). Her precious son had been unsolicited and unexpected; now he was gone! She struggled with the question of why the Lord would take from her that which she had been given as a special demonstration of his grace and the trustworthiness of his word. 11 She was saying, in effect, I don t understand this! Why is this happening to me? Elisha could have been offended by the woman s words, but he was not. Those overcome by sorrow are often extreme and illogical in their outbursts (see 1 Kings 17:18), and he apparently understood that. It was obvious from the woman s words that something terrible had happened to her son, but it was not apparent what the problem was. Did Elisha understand that the son was dead, or could he have thought he was sick or injured? Did the woman add more details that are not recorded? 12 Did the Lord give the prophet additional insight? We cannot answer these questions with certainty. 9 Why did the woman not tell her husband that their son was dead? Perhaps she was afraid her husband would insist on starting burial proceedings. Perhaps she was hoping she would be able to show her son alive when she told her husband the story of his death. 10 Keil and Delitzsch, J. Robert Vannoy, notes on 2 Kings, The NIV Study Bible, ed. Kenneth Barker (Grand Rapids, Mich.: Zondervan Publishing House, 1985), The fact that Gehazi knew where to go in the house to lay the staff on the boy s face (v. 31) may indicate that the woman gave additional details. 4

5 Whatever was wrong with the boy, something needed to be done at once. Elisha told Gehazi, Gird up your loins..., and go your way (2 Kings 4:29a). Gird up your loins means Tuck the hem of your robe into your belt [see the NIV] so you can stretch out your legs and run (compare with 1 Kings 18:46). Elisha continued, If you meet any man, do not salute him, and if anyone salutes you, do not answer him (2 Kings 4:29b; compare with Luke 10:4). Greeting ceremonies were often time-consuming. The prophet was telling his servant to head for the woman s house as fast as he could and not to let anything slow him down. Elisha gave Gehazi his staff (v. 29a) and told him that, when he reached the mother s house, he was to lay the staff on the lad s face (v. 29c). Elijah s symbol of authority had been his mantle; apparently, Elisha s was his walking stick (compare with Exodus 4:1 4; 14:16; 17:5, 6, 8 13). Why did Elisha give Gehazi those instructions? Some are convinced that Elisha s purpose was to teach his servant and the woman a lesson, to show that such would not work. 13 If, however, we assume that the inspired record gives all the woman said, and that the Lord was still hiding the precise nature of the problem from Elisha (2 Kings 4:27), it is more likely that the prophet thought the presence of the staff might help the boy whatever was wrong with him. 14 If that is the case, he sent Gehazi ahead with the staff because the servant was younger and faster. The mother took Elisha s words as an indication that he himself would not go to her house. Did her eyes flash as she said, As the LORD lives and as you yourself live, I will not leave you (v. 30a; compare with 2 Kings 2:2, 4, 6)? In other words, I m not leaving without you! The prophet had probably intended to go to Shunem anyway, but whether he had or not, he now arose and followed her (v. 30b). Again, see the woman astride the donkey and her servant alongside the beast, urging it forward with this added detail: the prophet trotting behind them, trying to keep up. Meanwhile, Gehazi reached the woman s 13 Keil and Delitzsch, On one occasion, articles of clothing that had touched Paul cured the sick (see Acts 19:11, 12). house, raced up the steps into the prophet s room, and laid the staff on the lad s face (v. 31a). He was probably thrilled that he had been entrusted with this responsibility. How disappointed he must have been when there was no sound or response (v. 31b), no sign of life (NEB). He retraced his steps until he met the woman and Elisha. I envision him shaking his head as he told his master, The lad has not awakened (v. 31c). Perhaps the woman thought to herself, I could have told them the staff remedy wouldn t work! That s why I insisted on Elisha himself coming! TRIAL AND TRIUMPH (4:32 37) Trial The woman and the men resumed their journey. At last, they reached the house. The boy had died at noon (v. 20), after which the mother had made a trip to and from Mount Carmel so it would have been late in the day. Normally, after such a trip, Elisha would have gone to his room to rest. This time, there was no time for rest. When the prophet reached his room and looked in the door, behold the lad was dead and laid on his bed (v. 32). This may have been the first time Elisha was fully aware of the gravity of the problem. It must have broken his heart to see that precious boy lying on his bed as though in innocent slumber. Elijah went in the room and closed the door (v. 33a; compare with v. 4a), shutting out the mother and Gehazi (compare with 1 Kings 17:19, 23). When he was alone with the boy, he prayed to the LORD (2 Kings 4:33b). He had probably been praying ever since the mother found him at Mount Carmel, but now that he had seen the situation, his prayers would have been more fervent and focused. He went up and lay on the child, and put his mouth on his mouth and his eyes on his eyes and his hands on his hands, and he stretched himself on him; and the flesh of the child became warm (v. 34). Why did Elisha perform this strange ritual? Probably because that was the way his mentor had raised a dead boy (see 1 Kings 17:21, 22). In a lesson on Elijah, I wrote the following regarding that prophet s raising the son of the widow of Zarephath: 5

6 Remember, this had never happened before.... Many thousands of people had been laid to rest until Elijah s day; not one had come back to life.... Elijah was attempting the impossible.... He had no precedent, no manual to go by.... Since Elijah did not have a manual on how to raise the dead, what he did probably came under the heading Do what you can. It probably seemed reasonable to him to share his body heat, so he did. Further, after the boy revived, I think he was impressed with the result, so impressed that he told Elisha about it, and that is why Elisha did the same thing later (2 Kings 4). Did it have to be done that way? Probably not As our present story continues, do not lose sight of the fact that Elisha was praying to God (2 Kings 4:33). Elisha s stretching himself upon the child had no more to do with the boy s revival than slapping a river with a sheep skin had to do with parting it (2:14) or throwing salt in bad water had to do with purifying it (2:21). The power was not in a ritual, but in a relationship: Elisha s relationship with the Lord. The power came from his God. Triumph After Elisha had stretched himself upon the child, the boy s flesh became warm (4:34), but still there was no sign of life. The prophet arose from the bed and paced back and forth (v. 35a), perhaps perplexed as to what to do next. His prayers probably became more passionate. Finally, he decided to try Elijah s procedure one more time. Again he stretched himself on that small body (v. 35b). This time his efforts were rewarded. The lad sneezed seven times and the lad opened his eyes (v. 35c). Writers try to find special meaning in the seven sneezes. 16 Some old commentaries speak of poisonous substances expelled by the sneezes but none of the possible fatal maladies discussed involve poisonous substances. If a medical explanation is needed, remember that the boy had taken ill in a dusty harvest field, and his nostrils and sinuses were probably still filled 15 David Roper, When the Roof Caves In, in Elijah, 1, Truth for Today (August 1993): The Greek text [the Greek translation of the Old Testament] does not have the reference to sneezing, but indicates that Elisha stretched himself upon the child seven times (Clyde M. Miller, First and Second Kings, The Living Word Commentary series, vol. 7 [Abilene, Tex.: A.C.U. Press, 1991], 328). with dust and pollen. 17 Others look for symbolic meaning in the number seven, a sacred number to the Jews. After all, they say, people usually just sneeze twice. However, nothing in the text indicates that we are to look for hidden meanings. Sneezing seven times is the type of incidental detail that would be recounted by an eyewitness. Elisha evidently told Gehazi what happened, and the servant in turn told others (see 8:4, 5). There is a simple explanation as to why the text speaks of the boy sneezing: This was proof he was breathing again! Not only did he sneeze, but he also opened his eyes! Life had returned to his body! Through the power of God, Elisha had restored to life... one who was dead (8:5)! I can see the child smiling when he looked up at his friend, the prophet and Elisha smiling back. Gehazi had apparently stationed himself outside the closed door in case he was needed. Elisha now told him, Call this Shunammite (4:36a). As the mother came up the stairway, she probably did not know what to expect. She perhaps hoped Elisha had been able to duplicate Elijah s miracle, but she would have been afraid of being disappointed again. Imagine her joy as she came through the door and Elisha pointed to her boy on the bed now alive and said, Take up your son (v. 36b). We would expect the mother to rush to the bedside. Instead, she first collapsed at the feet of the prophet with thanksgiving (v. 37a). Then, and only then, did she take her beloved child into her arms (v. 37b). After that, the text says simply that she went out (v. 37c), leaving us to imagine the tears of joy that must have flowed. Her boy had been precious to her before, but now every moment with him was a special gift from the Lord. As the days went by, as she watched her son grow strong and tall, she surely flooded heaven with her thanks. CONFUSION AND COMFORT Confusion When we pictured the woman losing her son and her subsequent confusion and grief 17 A nurse in my Bible class pointed out that even today children can die from asthma, which could have been triggered by the dust of the harvest field. 6

7 some of you may have identified with her. Perhaps trials have come into your life and you are having a hard time understanding why. Maybe you lost the job you needed to support your family. Perhaps medical bills have consumed all your savings. Maybe your mate has deserted you and left you to rear your children on your own. You may even have had a cherished child die, as did the Shunammite. Whatever the tragedy, you may feel like crying out, I don t understand this! Why is this happening to me? Comfort If tragedy is tearing you apart, you can find comfort in two details from our text: (1) When the mother complained to Elisha, the prophet did not reprimand her. When you feel overwhelmed by your problems, God understands and He still loves you. (2) In the end, God erased the mother s heartache and everything turned out all right. I cannot promise you that the Lord will remove your problem as He did in 2 Kings 4:18 37, but I can promise you that He is able to give you strength to bear your difficulties and even triumph over them. God is still the God who causes all things to work together for good to those who love [Him], to those who are called according to His purpose (Romans 8:28). Those who have lived a lifetime of trust have learned an important principle: Things are not always as they appear. I recently heard a story that illustrates this. 18 A man who lived in the early 1900s had been hired as a musician on the maiden voyage of a celebrated ship. It was a great honor, and he was excited. He sent his musical instruments ahead to the ship; but as he was on his way to the docks, he was shanghaied (kidnapped) and taken to the Orient. One can only imagine how negative his thoughts must have been: Why is this happening to me? This was my big opportunity, and look what has happened! This is the worst thing that could happen! My life is ruined! Why has this happened? Why? Eventually, the man escaped and made his way to China. There he learned that the ship he was scheduled to be on the Titanic 18 This story was related to me by Angi (Roper) Lovejoy, Edmond, Oklahoma, 22 July Angi read the story on a display at the Titanic exhibit in Oklahoma City, Oklahoma. had sunk, resulting in the loss of 1,500 lives. 19 I doubt that the man sent a thank-you note to his captors, but don t you know that his attitude changed regarding the tragedy that had befallen him? Through the years, I have heard many Christians tell of past disasters and then add that they would not have their present blessings if it were not for those tragedies. 20 Sometimes they even conclude, It was the best thing that could have happened to me! Twice in our story, the grieving mother said, It is well (v. 26; see v. 23), though in her heart she did not feel that all was well (v. 28). Did she later look back with wonder and think, Everything really was well, even though I did not realize it at the time? If you are a faithful child of God, you can say with confidence, It is well! at any time, in any place, under any circumstance. When peace like a river attendeth my way, When sorrows like sea-billows roll; What ever my lot, Thou hast taught me to say, It is well, it is well with my soul. 21 Maintain your faith in the Lord and continue to rely on Him, and these words can be the motto for your life: It is well. God told the prophet Isaiah to assure the righteous that it will go well with them (Isaiah 3:10). Be faithful to your Lord, and you can be confident that it shall be well with you in every season of approaching sorrow, or adversity or distress; it shall be well with you at the hour of death; it shall be well with you in the day of judgment, and in the eternity that shall follow. 22 CONCLUSION As I close, I want to ask the question Gehazi asked the woman: Is it well with you? Is all well between you and God? Is it well with your soul? The world may smile upon you, friends may 19 The Titanic, the largest passenger ship ever built at the time, sank on its maiden voyage after striking icebergs (14 15 April 1912). 20 You may want to add an example or two from your own experience or from the experiences of others. 21 Horatio G. Spafford, It Is Well with My Soul, Songs of Faith and Praise, comp. and ed. Alton H. Howard (West Monroe, La.: Howard Publishing Co., 1994). 22 Henry Blunt, Lectures on the History of Elisha (Philadelphia: Herman Hooker, 1839), 81. 7

8 flatter you, your own heart may deceive you 23 ; but if your relationship with God is not right, nothing in your life can be right. Do you need to come to Him in loving obedience (Mark 16:16; Hebrews 5:9) so He can embrace you as His child (Galatians 3:26, 27)? Is it possible that you have been a disobedient child? If so, you need to return to Him (Acts 8:22; 1 John 1:9). Whatever your spiritual need, throw yourself today on His grace and mercy so you, too, can say, It is well! 23 Ibid., 79. NOTES FOR TEACHERS & PREACHERS Alternate titles for this lesson include It Is Well, Is It Well with You? and Dealing with Tragedy. You may want to sing It Is Well with My Soul in connection with this lesson. Verse 26 of our text could serve as the basis for a threepoint textual sermon on Is It Well? : (1) Is it well with you? (2) Is it well with your husband [or wife]? (3) Is it well with your child [or children]? David Roper Copyright, 2004 by Truth for Today ALL RIGHTS RESERVED 8