Female Scripture Biography, Volume I

by F. A. Cox

Some persons are so overwhelmed by their sorrows as to be totally disqualified for their duties: but, although the world may applaud this acute sensibility, religion condemns it. As the effect of mere passion, it has nothing in it which can secure the approbation of God; on the contrary, it is offensive to him, who, while he permits us to weep, does not allow us to despond, and who often sees it best to humble a refractory spirit by a repetition of chastisement.

This excellent Shunammite, after making the necessary arrangements for her poor departed son in the prophet's chamber, instead of sitting down to indulge her own melancholy feelings, or court the compassion of her domestics and friends, despatched a messenger to her husband, to request that a servant might be sent to her with one of the asses, for the purpose of going to pay a visit to the man of God. As she had not told him the motive of this sudden determination, he remonstrated, because it was "neither new moon nor sabbath," that is, neither the usual time of secular or sacred journeys. [[47]] He was, however, easily satisfied when she intimated that she had a good reason for wishing to pay this visit. "She said, It shall be well."

"See," says pious Matthew Henry, "how this husband and wife vied respects; she was so dutiful to him that she would not go till she had acquainted him with her journey, and he so loving to her that he would not oppose it, though she did not think it fit to acquaint him with her business."

Equipped according to the eastern mode of travelling, the Shunammite mounted an ass, and ordered the man appointed to attend her and goad on the animal, to make all possible haste to mount Carmel. As soon as Elisha saw her coming, he sent Gehazi to salute her with these inquiries: "Is it well with thee? Is it well with thy husband? Is it well with the child?" As she came at so unexpected a moment, and with such evident haste, the prophet was naturally apprehensive that some calamity had befallen her, and, as he felt a deep interest in all her concerns, first inquired respecting what he well knew lay near her heart, the welfare of her family. Her reply was short, but remarkable: "IT IS WELL."

Some have considered this merely as an evasive answer, made for the purpose of avoiding conversation with Gehazi, with whom she did not wish to enter into the particulars of her present situation. This, however, is an improbable interpretation, because it would by no means comport with the general integrity of her character, nor with the respect which was due, and which we know she cherished, for the prophet. This was doubtless the message with which Gehazi returned to his master, who, from his ignorance of her precise circumstances, could not, till her own subsequent explanation, comprehend the elevated sentiments implied in such a general reply. A pious mind in similar circumstances would not hesitate to affirm, "It is well"--well with the living--well with the dead--well with those who, notwithstanding all their bereavements, are under the care of Heaven and enjoy the smiles of God--well with those whose disembodied spirits, escaped from the imprisonment of time, have ascended to the unfettered freedom, the unbounded felicity, of eternity.

In this view the Shunammite recognized the sovereignty of God; his indisputable right to dispose of her and her affairs as he pleased. "Shall the clay say to him that formed it, What doest thou?" The unbending temper of infidelity will, perhaps, receive this as "a hard saying;" but it is affirmed in the inspired page, and must ever be admitted by him who is in his "right mind." Uncontrollable power, acting irrespectively of wisdom or goodness, would be indeed a terrific idea, and must issue in a state of universal anarchy; but the perfection of that Infinite Being who "sitteth upon the circle of the earth," secures the righteous exercise of the most irresistible authority; and of this we may ever be assured, that although his arm is omnipotent, it is never unmerciful.

The Shunammite intended also to express her confidence in the goodness of God, however disguised by the afflictive nature of his dispensations. In a proper state of mind it will not be requisite, in order to produce resignation, that we should comprehend the whole design of every sorrow. We should bow to the mysteriousness of the event; and the patience of our endurance will not depend on the full developement and explanation of the mystery. Whether events accord with our wishes or oppose them, "It is THE LORD" will strike us into silence and submission.

Upon this subject the declarations of the Scriptures are most encouraging. They affirm, that "he doth not willingly afflict or grieve the children of men"--that their own benefit requires the chastisement, of whatever description it may be--that not a needless sigh heaves the human bosom, or an unnecessary tear is made to flow--and that "all things work together for good to them that love God, to them that are the called according to his purpose." It cannot be doubted, that the all-wise Disposer could, if he had pleased, have prevented a single cloud from rising to darken the Christian's day, and by the interdictions of his Providence, as formerly by the blood sprinkled upon the door-posts of Israel in Egypt, have secured his people from the visitation of all the messengers of wo; but he knows that affliction is conducive to our real welfare, that it is a means of improving our character, and of preparing us for that state of perfect enjoyment where it shall be no longer necessary; and that it furnishes occasion for the exercise of those graces which adorn the Christian's character, and glorify his God.

"We should endeavour," to use the words of a profound writer, "not to be distressed about any thing, but to take every event for the best. I apprehend this to be a duty, and the neglect of it to be a sin: for in truth, the reason why sin is sin, is merely because it is contrary to the will of God. If, therefore, the essence of sin consists in having a will contradictory to the known will of God, it seems clear to me, that when he discovers his will to us by events, we sin if we do not conform ourselves to it." Again, "Our own will, though it should obtain all it can wish, would never be contented; but we are contented from the very instant that we renounce it. We never can be contented with it," [[48]] nor otherwise than contented without it.

It is highly proper to investigate the causes of our sorrows, to inquire how far they are occasioned by any thing sinful in ourselves. It becomes us to be humble and penitent before God, when we discover that our own misconduct has rendered it necessary for him who is "slow to anger" to inflict chastisement. It is to be feared that while we abhor the blasphemy of uttering the language of complaint, and of saying, like Jonah, "I do well to be angry," we often do not suspect the criminality of cherishing hard thoughts of Providence, doubting the propriety or repining at the continuance of afflictive dispensations. There exists, perhaps, a secret suspicion of his goodness, a latent spirit of revolt, which we dare not express, or which we flatter ourselves, because we give it another name, that we do not cherish.