Topical Studies
Dull of Hearing
(From Forerunner Commentary)
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2 Kings 4:31 (Go to this verse :: Verse pop-up)
The biblical writer uses an interesting clause to relate the child's continued state of death: "there was neither voice nor hearing." Today, we would say, "There was neither pulse nor breathing," but the Hebrew author highlights speaking and hearing as signs of life. Why? Obviously, the Israelites knew that "the life of the flesh is in the blood" (Leviticus 17:11; see Genesis 9:4), and that God "breathed into [Adam's] nostrils the breath of life; and man became a living being" (Genesis 2:7). The writer of II Kings, then, is not giving medical or clinical proof of the child's death but commenting on the state of death. When someone is dead, they can no longer speak or hear; communication is impossible. What makes this especially interesting is that God frequently speaks of spiritual enlightenment as "life" and spiritual darkness or degeneracy as "death." Speaking of the uncalled, Jesus tells a potential disciple, "Follow me, and let the dead bury their own dead" (Matthew 8:22). He tells the church in Sardis, "I know your works, that you have a name that you are alive, but you are dead" (Revelation 3:1). Paul writes, "And you He made alive, who were dead in trespasses and sins" (Ephesians 2:1). In Ephesians 5:14, he says, "Awake, you who sleep, arise from the dead, and Christ will give you light." The child typifies the individual Christian. He is dead and can neither speak nor hear. What happens to the Christian who dies spiritually? No longer does he communicate God's way in any fashion—by deed or speech; he cannot "talk the talk" or "walk the walk"! Nor are his ears open and attentive to God's Word. As Jesus says in Matthew 13:15: For the heart of this people has grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their heart and turn, so that I should heal them. A biblical euphemism for death is sleep. For instance, in I Corinthians 11:30, Paul explains that many had died for taking the Passover unworthily: "For this reason many are weak and sick among you, and many sleep." He uses this euphemism similarly in Acts 13:36: "For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption" (see also Daniel 12:2; I Corinthians 15:20, 51; I Thessalonians 4:14). Because the Bible connects death and sleep so closely, it also uses the metaphor of sleep for spiritual decline. The best known example of this is the Parable of the Ten Virgins in Matthew 25:1-13. The lesson is that we must stay spiritually alert, especially as Christ's return nears, but Jesus prophesies that all of God's people will fall asleep on their watch! On this point, Paul advises us: And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light. (Romans 13:11-12) In II Kings 4:31, Gehazi reports to Elisha and the Shunammite woman, "The child has not awakened." Like the individual Christian at the end time, this child is "dead"—he "sleeps" because of overlong exposure to the "fiery darts of the wicked one" (Ephesians 6:16), from which he had no protection. His only hope of revival lies in the mercy and power of God and the faithfulness of His true minister.
Richard T. Ritenbaugh
Elisha and the Shunammite Woman, Part II: Serving God's Children
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2 Kings 4:32-35 (Go to this verse :: Verse pop-up)
When Elisha arrives at the Shunammite's home, the situation has not changed: The boy lies dead on the prophet's bed (II Kings 4:32). Even this fact is significant in that, though the boy is "with" the prophet and even has close contact with the prophet's possessions, it does him no good—he is still dead. How many Christians are in the church, hearing the truth every week, fellowshipping with God's people, yet remain asleep to their perilous spiritual condition? Unlike Gehazi, Elisha throws himself into the work of reviving this child. First, he closes the door to his room, shutting everyone else out (verse 33). This kind of work is private, not public. Next, he invites God in through prayer. Elisha knows that he is only a vessel through whom God would work, so he immediately seeks the only true help for the situation. He understands that his relationship with God is the basis for any resuscitation of the boy. These two points are appropriate spiritually as well. Awakening sleepy Christians is a private affair; it would be shameful and unloving to blare the individual church member's spiritual weakness to the world! What a horrible witness for God this would be! Paul excoriates the lawbreaking Romans: "For 'The name of God is blasphemed among the Gentiles because of you,' as it is written" (Romans 2:24). It is far better for the church to reduce its public exposure during its revival until it can again represent God properly. Once God is satisfied with the church's spiritual state, He will open doors to proclaim the gospel publicly again. It is also true that spiritual revival rests on the relationship between God and His true ministers, for the latter are the individuals through whom He works to effect the waking up of others. The preachers drive the revival! If the ministry is not close to God, they will not preach the truth, and revival will never make much headway. However, if the ministry's relationship with God is solid and growing, God will inspire them to preach His Word powerfully, and "those who have ears to hear" will listen and respond. Notice the effort Elisha makes to heal this child. He stretches himself out on the child, eye to eye, mouth to mouth, hand to hand (II Kings 4:34), picturing total identification between the prophet and the child: They see eye to eye, speak mouth to mouth, act hand in hand. This is a metaphor for unity in understanding, teaching, and works. The ministry and the membership must be unified and work together to cause revival. But this is still not enough. The flesh of the child warms up, but he is not yet truly alive, awake, and active. He hovers, coma-like, between death and life. Seeing this, Elisha gathers himself and plunges back into his work (verse 35). His walking "back and forth in the house" describes his efforts to restore his warmth after giving all of his to the child. Spiritually, this equates to the ministry preparing themselves for even more intensive work as they "try, try again" to effect revival. A true minister, through all the setbacks and discouragements, never gives up the fight to bring God's people "back to life."
Richard T. Ritenbaugh
Elisha and the Shunammite Woman, Part II: Serving God's Children
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Hebrews 5:12 (Go to this verse :: Verse pop-up)
In context, God tells us one of the purposes of His revelation to mankind. The writer of Hebrews scolds his audience for being "dull of hearing" (verse 11). Using an analogy of milk, the nourishment of children, against "strong meat" (KJV), the fare of those "who are of full age," he laments that he needs to "go back to the basics," the first principles of God's revelation. Not using that revelation to exercise their senses "to discern both good and evil" (verse 14), they had failed to grow up. The purpose of God's revelation is to provide the nourishment, the food, by which we come "to a perfect man, to the measure of the stature of the fullness of Christ" (Ephesians 4:13). It is God's revelation, His oracles, which allow us to "go on to perfection" (Hebrews 6:1).
Charles Whitaker
The Oracles of God
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Hebrews 5:12-14 (Go to this verse :: Verse pop-up)
In using milk as a metaphor in I Peter 2:2, Peter is in no way chiding people as Paul does in Hebrews 5:12-14. The former uses milk simply as a nourishing food because his emphasis is on desire, not depth. Paul uses milk as a metaphor for elementary because he wants to shock the Hebrews into comprehending how far they had slipped from their former state of conversion. Paul also uses milk as a metaphor for weak or elementary in I Corinthians 3:1-2: "And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able." Paul judges the Corinthians as weak based upon their behaviors and attitudes, which reflected no spiritual progress. So he "fed" these immature Christians elementary knowledge because things of greater depth would have gone unappreciated, misunderstood, and unused. These references directly tie spiritual diet to growth in understanding, behavior, and attitude. Paul's milk metaphors are scathing put-downs! Undoubtedly, he seriously hurt the feelings of many in the congregation, yet he is free and clear before God of any charge of offense. He does not question their conversion, but he certainly rebukes their lack of growth. He rightly judges that they need to have their feelings hurt so they could salvage what remained of their conversion. In I Corinthians 3, the embarrassing immaturity that required him to feed the people like babies also produced strife and factions in the congregation, proving that the people were far more carnal than converted. The Hebrews account is more complex: The people had once been more mature but had regressed. It is a situation vaguely similar to elderly people becoming afflicted with dementia, except that faith, love, character, conduct, and attitude were being lost rather than mental faculties. This resulted in the people drifting aimlessly. An additional insight regarding an insufficient spiritual diet appears in the next chapter. Paul tells them that their problems are directly related to being lazy. Dull in the phrase "dull of hearing" in Hebrews 5:11 is more closely related to "sluggish" or "slothful." It is translated as such in Hebrews 6:12, ". . . that you do not become sluggish, but imitate those who through faith and patience inherit the promises." Paul charges them with being lazy listeners; they are not putting forth the effort to meditate and apply what is taught them. They are, at best, merely accepting. That they are not using what they hear is proof enough for Paul to understand that they are not thinking through the seriousness or the practical applications of the teachings. In other words, they are not assimilating what they hear, and the result is a lack of faith and a consequent faithlessness. His rebuke is far more serious than the one in I Corinthians 3 because these people are older in the faith. They have frittered away a large amount of time that would have been far better spent on spiritual growth. Paul attempts to shame and shock them into realizing how far they had slipped by calling these grown people—some of them undoubtedly elderly—infants. He goes so far as to tell them that they are unacquainted with and unskilled in the teaching on righteousness. In other words, he attributes to them the one particular trait of infants: that they do not understand the difference between right and wrong, a characteristic that defines immaturity. A parent must instruct and chasten a child until it understands. The Bible provides ample evidence that a poor spiritual diet results in a spiritually weak and diseased person, just as a poor physical diet works to erode and eventually destroy a person's physical vitality. Similarly, we can see that a person can be in good spiritual health but lose it through laziness or another form of neglect. Just as a mature adult needs good, solid nourishment to maintain his vitality and remain free of disease, the spiritual parallel follows. For one to grow to spiritual maturity and vitality, a mature Christian needs solid, spiritual nourishment, assimilated and actively applied, to continue growing and prevent regressing, as opposed to the Hebrews sluggish spiritual deterioration.
John W. Ritenbaugh
The Offerings of Leviticus (Part Eight): Conclusion (Part One)
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