Exegetical and Hermeneutical Commentary of 2 Kings 3:13
And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab.
13. What have I to do with thee? ] An expression equivalent to a command to be gone. Cf. Mar 5:7; Luk 8:28; Joh 2:4.
the prophets of thy father ] It would be no easy task, however willing Jehoram might be, to put down at once the worship of Baal. We know indeed that this was not done. Only the special outward mark, ‘the pillar of Baal’ (verse 2), which indicated the royal attachment to the idolatrous rites, and stood perhaps in the king’s own ground, was put down. Jehoram would be forced to trust to the power of opinion to banish the worship completely. It is so much more easy to encourage wrong than to get rid of it. Hence to Elisha the acts of Jehoram would seem very fainthearted, and he would be held for a sharer in the ways of Ahab and Jezebel.
Nay ] i.e. Send me not away thus. And in his next sentence he admits that the orderer of all these events is Jehovah, and confesses by implication that to Him only can they look for aid.
Fuente: The Cambridge Bible for Schools and Colleges
Jehorams humility in seeking 2Ki 3:12 instead of summoning Elisha, does not save him from rebuke. His reformation 2Ki 3:2 had been but a half reformation – a compromise with idolatry.
Nay: for the Lord hath called … – The force of this reply seems to be – Nay, reproach me not, since I am in a sore strait – and not only I, but these two other kings also. The Lord – Yahweh – is about to deliver us into the hand of Moab. If thou canst not, or wilt not help, at least do not reproach.
Fuente: Albert Barnes’ Notes on the Bible
2Ki 3:13-17
And Elisha said unto the King of Israel, What have I to do with thee
Aspects of a godly man
Elisha was confessedly a godly man of a high type, and these verses reveal him to us in three aspects:–
I.
As rising superior to kings.
1. He rebukes them for their idolatry. The loudest professors of our religion in these times will crouch before kings, and address them in terms of fawning flattery.
2. He yields to their urgency out of respect to the true religion. And Elisha said, As the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the King of Judah, I would not look toward thee, nor see thee. Jehoshaphat was pre-eminently a godly man (2Ch 17:5-6), and that influenced this great Elisha to interpose on their behalf. Those that honour me I will honour, saith the Lord. A godly man is the only truly independent man on this earth; he can stand before kings and not be ashamed, and rebuke princes as well as paupers for their sins.
II. As preparing for intercession with heaven what these kings wanted was the interposition of heaven on their behalf, and they here apply to Elisha to obtain this: and after the prophet had acceded to their request, he seeks to put himself in the right moral mood to appeal to heaven, and what does he do? But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him. Probably his mind had been somewhat ruffled by the presence of these kings, especially at the sight of Jehoram, the wicked and idolatrous king, and before venturing an appeal to heaven he felt the need of a devout calmness. Hence he called for music, and as the devout musician sounded out sweet psalmody on his ear he became soothed and spiritualised in soul. Luther taught that the spirit of darkness abhorred sweet sounds. There is a spiritual mood necessary in order to have intercourse with heaven, and this mood it is incumbent on every man to seek and retain.
III. As becomes the organ of the supernatural.
1. Through him God made a promise of deliverance. Through him God affected their deliverance (2Ki 3:24-25). We would remind those who perhaps ridicule the idea of man becoming the organ of Divine power:
1. That there is nothing antecedently improbable in this. God works through His creatures; since He created the universe He employs it as His agent.
2. Biblical history attests this. Moses, Christ, and the apostles performed deeds that seem to us to have transcended the natural. A morally great man becomes mighty through God. God has ever worked wonders through godly men, and ever will (Homilist.)
Holy Spirit should come upon him to inspire him with prophetic utterances. Holy men of God spake as they were moved by the Holy Ghost. We need that the hand of the Lord should be laid upon us, for we can never open our mouths in wisdom except we are under the Divine touch. Elisha had noticed that the Spirit of God acted upon him most freely when his mind was restful and subdued. He found himself best prepared for the heavenly voice when the noise within his soul was hushed, and every disturbing emotion was quieted. Having ascertained this fact by observation, he acted upon it. He could not create the wind of the Spirit, but he could set his sail to receive it, and he did so. At the particular time alluded to in the text, Elisha had been greatly irritated by the sight of Jehoram, the King of Israel, the son of Ahab and Jezebel. In the true spirit of his old master, Elijah, the prophet, let Jehoram know what he thought of him; and having delivered his soul, he very naturally felt agitated and distressed, and unfit to be the mouthpiece for the Spirit of God. He knew that the hand of the Lord would not rest upon him while he was in that state, and therefore he said, Bring me a minstrel. The original Hebrew conveys the idea of a man accustomed to play upon the harp. Under the influence of minstrelsy his mind grew quiet, his agitation subsided, his thoughts were collected, and the Spirit of God spake through him. It was a most commendable thing for him to use the means which he had found at other times helpful, though still his sole reliance was upon the hand of the Lord.
I. Let us strive to be in a fit state for the Lords work. If we know of anything that will put our mind into such a condition that the Spirit of God is likely to work upon us and speak through us, let us make use of it.
1. It is very evident that we, too, like the prophet, have our hindrances. We are at times unfit for the Masters use. Our minds are disarranged, the machinery is out of order, the sail is furled, the pipe is blocked up, the whole soul is out of gear. The hindrance in Elishas case came from his surroundings. He was in a camp; a camp where three nations mixed their discordant voices; a noisy, ill-disciplined camp, and a camp ready to perish for thirst. There was no water, and the men-at-arms were perishing; the confusion and clamour must have been great. Prophetic thought could scarcely command itself amid the uproar, the discontent, the threatening from thousands of thirsty men. Three kings had waited on the prophet; but this would not have disconcerted him had not one of them been Jehoram, the son of Ahab and Jezebel. What memories were awakened in the mind of Elijahs servant by the sight, of the man in whom the proud dame of Sidon and her base-minded consort lived again. Elisha acted rightly, and bravely. When he saw Jehoram coming to him for help, he challenged him thus–What have I to do with thee? Get thee to the prophets of thy father, and to the prophets of thy mother. When the king humbly and with bated breath confessed that he saw the hand of Jehovah in bringing the three kings together, the prophet scarcely moderated his tone, but exclaimed, As the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat, the King of Judah, I would not look toward thee, nor see thee. It was fit that he should be in that temper; the occasion demanded it. Still it was not a fit preface to the inward whisper of the Spirit of God, and the prophet did not feel ready for his work. Do you not occasionally fred yourself in an unhappy position? You have to preach, or to teach a class in school, or to carry an edifying word to a sick person, but everything distracts you. What With noise, or domestic trouble, or sinful neighbours, or the railing words of some wicked man, you cannot get into a fit frame of mind. Little things grieve great minds.
2. Elishas hindrances lay mainly in his inward feelings: he could not feel the hand of the Lord upon him until the inner warfare had been pacified. He burned with indignation at the sight of the son of Jezebel, and flashed words of flame into his face. I know of nothing that is more likely to put a man out of order for the communications of the Spirit of God than indignation. Even though we may be able to say, I do well to be angry, yet it is a very trying emotion. Doubtless, also, the prophets spirits were depressed. Be saw before him the King of Edom, an idolater; the King of Israel, a votary of the calves of Jeroboam; and Jehoshaphat, the man of God, in confederacy with them. This last must have pained him as much as anything. What hope was there for the cause of truth and holiness when even a godly prince was in alliance with Jezebels son? Moreover, the servant of God must have been the subject of a fierce internal conflict between two sets of thoughts. Indignation and pity strove within his heart. His justice and his piety made him feel that he could have nothing to do with two idolatrous kings; but pity and humanity made him wish to deliver the army from perishing by thirst. Like a patriot, he sympathised with his people; but, like a prophet, he was jealous for his God.
3. But what are our helps when we are pressed with hindrances? Is there anything which in our case may be as useful as a harp? Bring me a minstrel, said the prophet, for his mind was easily moved by that charming art. Music and song soothed and calmed and cheered him. Among our own helps singing holds a chief place; as saith the apostle, Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord. Suppose, however, that singing has no such power over you; let me recommend to you the quiet reading of a chapter of Gods Word.
II. We should use every means to obtain the touch of the Divine hand.
III. We should more abundantly use holy minstrelsy. Saints and sinners, too, would find it greatly to their benefit if they said, Bring me a minstrel. This is the worlds cry whenever it is merry, and filled with wine. The art of music has been prostituted to the service of Satan. It is for us to use singing in the service of God, and to make a conquest of it for our Redeemer. Worldlings want the minstrel to excite them; we want him to calm our hearts and still our spirits. That is his use to us, and we shall do well to employ the harper to that end. When the house is full of trouble, and your heart is bowed down, is it not well to say, Bring me a minstrel, and let him sing to me the 27th Psalm: The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. When we come to die we will breathe our last breath to music. Then will we say, Bring me a harper, and like Jacob and Moses we will sing ere we depart. Our song is ready. It is the 23rd Psalm: The Lord is my shepherd; I shall not want. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; Thy rod and Thy staff they comfort me. Suppose you have done with the minstrelsy which I have now mentioned, there is next the music of gospel doctrine. If these do not charm you, fetch a minstrel from experience. Think how God has dealt with you in times of sorrow and darkness long gone by, and then you will sing, His mercy endureth for ever. If you want music, there is yet a sweeter store. Go fetch a minstrel from Calvary. Commend me for sweetness to the music of the Cross. (C. H. Spurgeon.)
Minstrelsy and inspiration
A Levite, likely, he meant, that played and sung some psalm of David. Such a one the prophet here calleth for, to dispel his grief, say some Hebrew doctors, for the loss of Elijah; from whose translation, till the then present occasion, the spirit of prophecy, say the same authors, rested not upon him. To compose his spirits, say some, much moved with indignation at Jehoram; for which purpose also the Pythagoreans, every night when they went to bed, played on an instrument. And Plato in his laws attributeth the same virtue to music. But besides this, the prophets mind might hereby be raised up to an expectation of God communicating himself. The way to be filled with the Spirit is to edify ourselves by psalms, and hymns, and spiritual songs. (J. Trapp.)
Music
Good music brings restfulness, and it brings ideas; more, it seems to give one wisdom. George Eliot understood that so well. Hear a good deal of music–hear it, if you can, every day; it is better, even, for the imagination, than the noblest verse, because it gives wings to thought, and sets the fancy free, and opens the doors of the unreal world. (Walter Besant.)
The Churchs use of secular aids
We are apt to believe that the Spirit of God is a solitary agent acting by its own strength and conquering by its own power. We think of the beauties of holiness as themselves sufficient to inspire. Shall the hand of God work in unison with the harp of man! Shall the soul be aided to its vision of Divine glory by listening to the strains of a purely human melody and thrilling to the notes of an instrument with mundane strings! Elisha says Yes, he calls for a minstrel before prophesying. The minstrel was probably a man vastly inferior to himself, and was perhaps not a religious man at all; yet Elisha was not ashamed to use him for the service of God. Was he here again influenced by the memory of Elijah, by the tendency to imitate his master? Did he remember how that master was fed by ravens? Did he remember how the mightiest was supported by the ministration of the meanest? Did he remember how the mere secular forces of life had been made to serve the kingdom of God? I think it likely. Elisha must have felt that if the tempestuous soul of his master could be content to be fed by earthly streams, the quiet river of his own life might well be thus satisfied too. At all events he was content. He was satisfied to sun himself in a worldly beauty, to cheer himself into the work for God by a study of the work of man. At the time when he had nothing to draw with, he let the Samaritan bring the pitcher. In the hour when his alabaster box was broken, he allowed his costliest treasures to be carried in earthen vessels. And the Christian Church has ever followed the example of Elisha. The voice of the Church has ever increasingly been, Bring me a minstrel! She began without the minstrel–in the humble precincts of an upper room. But she found that she needed stimulus. She was marching as an army to battle, and, like an army marching to battle, she acquired a blast of music. Christianity has ascended the hill to the tune of trumpets on the plain; and the feet of the Christian soldier have moved in unison with the measure of an earthly melody. The religion of the Cross has proceeded up the dolorous way crowned with the flowers of the worlds field. It has availed itself of every secular aid. It has beautified the places of its worship. It has imparted human graces to its heavenly services. It has cultivated by natural art the voices of its choristers. It has sent its prophets to drink at the wells of worldly wisdom. It has given a literary form to its liturgies It has incorporated with its psalmody the sentiments of men not called inspired. (George Matheson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Get thee to the prophets of thy father] This was a just, but cutting reproof.
Nay] The Chaldee adds here, I beseech thee, do not call the sins of this impiety to remembrance, but ask mercy for us; because the Lord hath called, c. The Arabic has, I beseech thee, do not mention of our transgressions, but use kindness towards us. It is very likely that some such words were spoken on the occasion but these are the only versions which make this addition.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
What have I to do with thee? I desire to have no discourse nor converse with thee.
To the prophets of thy father, and to the prophets of thy mother, i.e. to the calves, which thou after thy fathers example dost worship; and to the Baals which thy mother yet Worshippeth by thy permission, and to which thy heart is yet inclined, though thou hast destroyed one of his images for politic reasons. Let these idols whom thou worshippest in thy prosperity now help thee in thy distress.
Nay, I renounce those false prophets and Baals, and will seek to none but God for help.
These three kings: if thou hast no respect for me, yet pity this innocent king of Edom, and good Jehoshaphat, who are involved in the same danger with myself.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13, 14. What have I to do with thee?&c.Wishing to produce a deep spirit of humility andcontrition, Elisha gave a stern repulse to the king of Israel,accompanied by a sarcastic sneer, in bidding him go and consult Baaland his soothsayers. But the distressed condition, especially theimploring language, of the royal suppliants, who acknowledged thehand of the Lord in this distress, drew from the prophet the solemnassurance, that solely out of respect to Jehoshaphat, the Lord’s trueservant, did he take any interest in Jehoram.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Elisha said unto the king of Israel, what have I to do with thee?…. An idolater; I can hold no discourse nor have any conversation with thee, nor give thee any advice or assistance:
get thee to the prophets of thy father, and to the prophets of thy mother; the prophets of Baal, and of the groves:
and the king of Israel said unto him, nay; meaning, he would not apply to them, who he was sensible could give him no relief, only to the Lord God, from whom this affliction was, and therefore begs he would pray to him to have mercy on them; so the Targum,
“I beseech thee remember not the sins of that wickedness, pray for mercy for us:”
for the Lord hath called these three kings together, to deliver them into the hand of Moab; signifying, that he should not perish alone, but the other two kings with him, who had no connection with the prophets of his father and mother in their idolatry, and therefore hoped for their sakes mercy would be shown.
Fuente: John Gill’s Exposition of the Entire Bible
(13) Unto the king of Israel.As the leader of the confederacy; or as Elishas sovereign, who might be supposed to have brought the others to the prophet.
The prophets of thy fatheri.e., the Baal prophets (comp. 1Ki. 18:19) and false prophets of Jehovah (1Ki. 22:6; 1Ki. 22:11). Elishas sarcasm indicates that the former had not been wholly rooted out.
Nay.Heb., al; Greek, . Say not so; or, Repulse me not. (Comp. Rth. 1:13.)
These three kings.And not one (myself) only, emphasising the word three. Or else Jehoram would rouse compassion by the magnitude of the imminent disaster.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Get thee to the prophets of thy father A proper respect for the true God of Israel demanded that Jehoram should then and there receive a severe rebuke, for though he had put away the idols of his father, (2Ki 3:2,) he had not returned to the pure worship of Jehovah.
Nay Reproach me not, (such is the purport of his words,) for we all seem to be about to fall into the power of Moab.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Ki 3:13 And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab.
Ver. 13. What have I to do with thee? &c. ] See how infinitely the Lord scorneth the addresses and services of ungodly persons. Eze 20:3
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
What . . . ? See note on 2Sa 16:10. Figure of speech Erotesis. App-6.
Nay = Say not so.
Fuente: Companion Bible Notes, Appendices and Graphics
2Ki 3:13-17
2Ki 3:13-17
ELISHA PROPHESIED GOD’S PROVISION OF ABUNDANT WATER
“And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay; for Jehovah hath called these three kings together to deliver them into the hand of Moab. And Elisha said, As Jehovah liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. But now bring me a minstrel. And it came to pass, that when the minstrel played, that the hand of Jehovah came upon him. And he said, Thus saith Jehovah, Make this valley full of trenches. For thus saith Jehovah, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, and ye shall drink both ye and your cattle and your beasts.”
The first two verses here reveal the complete rejection of the king of Israel by the prophet, for he declared flatly that, if he had not been accompanied by the king of Judah the prophet would not even have looked at him.
“Make this valley full of trenches” (2Ki 3:16). The different rendition here by the RSV is probably correct, based upon the fact that God did NOT need any help to supply plenty of water for that host with all their animals. That rendition is, “Thus saith the Lord, I will make this dry stream-bed full of pools.” We strongly prefer the RSV here, because it frustrates the erroneous interpretation of some writers that, “In this wady it is still possible to obtain water by digging for it!” The water that filled that valley did not come from the army’s digging wells all that night! No indeed, the text flatly declares that, “There came water by the way of Edom (2Ki 3:20)” That can mean only that there was a cloudburst in the highlands of Edom where that wady originated, and that by the following morning the whole area was flooded!
“Ye shall not see wind, neither … rain, yet this valley shall be filled with water” (2Ki 3:17). This prophecy of Elisha meant that the wind and rain normally to be expected together (in that area) would NOT be seen. Why? It would occur at a great distance from the host, and none of them would even be aware of it. It should be noted that Elisha did not say that there would not be rain, but that they would not see it!
“Ye shall drink … ye and your cattle and your beasts” (2Ki 3:17). “The cattle (Hebrew = flocks and herds) is a reference to their food supply, and beasts refers to the luggage animals.”
E.M. Zerr:
2Ki 3:13. What have I to do with thee is the same as saying, “What are you coming to me for?” Prophets of thy father means the prophets whom Ahab and Jezebel relied on when they wanted advice to their liking; they were the idolatrous ones. Jehoram still believed the Lord had brought about the alliance of these three kings for the purpose of some punishment. But it was Jehoshaphat who insisted on their advising with the prophet before venturing on their military enterprise.
2Ki 3:14. Jehoshaphat was a good king, and his presence caused Elisha to respect the group of kings standing in his presence.
2Ki 3:15. The minstrel was a musician. Just why Elisha wished the services of this person we do not know. It was in line, however, with the practice of the prophets and other miracle workers in the Biblical times. It gives a concrete exhibition of the fact mentioned by Paul in Heb 1:1 that, not only did God speak to the fathers by the prophets, but he did so “at sundry times and in divers manners.”
2Ki 3:16-17. Ditches is from a word that means pools. God proposed to bring a flow of water into the valley, and the pools would store up and save the precious liquid after the general spread had served its purpose, and had flowed away. This was to be a miraculous supply of water, and not brought by ordinary weather conditions.
Fuente: Old and New Testaments Restoration Commentary
Meshas Defeat and Desperate Sacrifice
2Ki 3:13-27
Jehoshaphat, though erring, was still Gods child, and deliverance came to him. The heights of our senseless folly and the depths of our waywardness will not succeed in severing us from Gods love. Elisha used the very words of Elijah, 2Ki 3:14 and 1Ki 17:1. Notice how men of different mold and mission, the Elijahs and the Elishas, derive their inspiration and strength in the same way. As a great Christian general put it, Every morning I stand at attention before my Maker. Note the effect of music in soothing the soul! 2Ki 3:15.
In all Gods gifts there is need for our cooperation. He alone can send the water, but we must trench the ground. Our expectant faith creates the capacity to receive Gods gifts; but when we have gone to our limit and the valley is filled with ditches, He is able to do exceeding abundantly beyond. The answer came at the hour of morning prayer, and probably at the prophets intercession, 1Ki 8:44. Gods answers are often too deep and inward to give outward sign. There is sound of neither wind nor rain; but our prayers are answered to the full. Many of the points in this narrative-notably 2Ki 3:27 -have been corroborated by the recent explorations in Moab.
Fuente: F.B. Meyer’s Through the Bible Commentary
What: Eze 14:3-5, Mat 8:29, Joh 2:4, 2Co 5:16, 2Co 6:15
get: Jdg 10:14, Rth 1:15, Pro 1:28, Jer 2:27, Jer 2:28
the prophets: 1Ki 18:19, 1Ki 22:6, 1Ki 22:10, 1Ki 22:11, 1Ki 22:22-25
Nay: 2Ki 3:10, Deu 32:37-39, Hos 6:1
Reciprocal: 1Ki 17:18 – What have I 1Ki 22:15 – Go and prosper 2Ki 10:19 – all the prophets 2Ch 18:5 – prophets Psa 15:4 – a vile Pro 28:4 – but Isa 57:13 – let Jer 37:19 – Where Lam 3:39 – a man Eze 13:12 – Where Eze 20:1 – that certain Eze 20:31 – and shall Eze 20:39 – Go ye Dan 5:17 – Let Mar 6:20 – feared Mar 14:41 – Sleep
Fuente: The Treasury of Scripture Knowledge
2Ki 3:13. Elisha said to the king of Israel, What have I, &c.? I desire not to have any discourse with thee. Get thee to the prophet of thy father, &c. Seek counsel and help of thy false prophets and of their gods, the calves, which thou, after thy fathers example, worshippest; and the Baals, which thy mother yet worships by thy permission. Let these idols, which thou servest in thy prosperity, now help thee in thy distress. The king of Israel said, Nay, &c. That is, I will not consult them; but do thou now give us counsel how we may be extricated from this great distress. For the Lord hath called, &c. He was sensible it was by the particular providence of the God of Israel that he was brought into this strait, and perhaps secretly he believed in Jehovah alone as the true God, though, for political reasons, he worshipped the calves.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:13 And Elisha said unto the king of Israel, {h} What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, {i} Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab.
(h) He knew that this wicked king would have but used his counsel to serve his turn, and therefore, he disdained to answer him.
(i) The wicked do not esteem the servants of God unless they are driven by every necessity and fear of the present danger.