She carried him [her dead son] up and laid him on the bed of the man of God [Elisha], then shut the door and left him there. [2 Kings 4.21]
Okay, this story has some similarities to the story of Elijah laying the dead son of the widow of Zarephath on his bed.
Elijah was quite famous and I suppose perhaps the woman at Shunem knew of Elijah's method of raising to life the Zarephath widow's dead son. Furthermore, she was no doubt aware that Elisha was the protege of Elijah. In her desperate situation, I can imagine that, if she indeed knew these details, she stood at least a chance of the same results happening for her and her dead son if Elisha was anything near the anointed prophet that Elijah was!
Apparently, just laying the dead boy in the prophet's bed was not enough to revive him. This is important to consider: it evidently was significant to take the boy there, but not significant enough to cause him to live without the intervention of the prophet!
So, what is the take-away from this story?
Perhaps, the lesson to be learned here is that people of genuine prayer are known as such. Furthermore, their place of prayer may be known (at least assumed) as well.
Likewise, it may be considered that a person of prayer will not only be known as a person of prayer, but also called upon (even inconvenienced) to pray.
There is certainly something to be said also for the recognized 'anointing' Elisha experienced when Elijah was taken from him. It sure seems like this 'anointing' and prayer go together.
Father, help me to pray to the point that I am known as a man of prayer and anointing!
