Elisha the son of Shaphat, which poured water on the hands of Elijah<\/em> ] The sort of service here indicated marks one who had been in constant attendance on his master, who therefore understood his feelings, and had thus grown to understand on what occasions Jehovah might be appealed to. Hence the confidence of Jehoshaphat, ‘The word of the Lord is with him’.<\/p>\n A prophet of the Lord – <\/B>i. e. of Yahweh. It was necessary to inquire thus definitely, as there were still plenty of prophets who were only prophets of Baal 2Ki 3:13<\/span>.<\/P> Here is Elisha – <\/B>Jehoram appears to have been ignorant of his presence with the host, and one of his servants, or officers, answered Jehoshaphats inquiry.<\/P> Which poured water – <\/B>An act signifying ministration or attendance (compare Joh 13:5<\/span> ff).<\/P><\/p>\n 2Ki 3:11<\/span><\/p>\n Elisha <\/em> . . . which poured water on the hands of Elijah.<\/em><\/p>\n<\/p>\n Contrast between Elijah and Elisha<\/strong><\/p>\n The resemblances between Elijah and Elisha are occasionally so <\/strong>great, that it is scarcely surprising the one prophet is confused with the other. They both lived in one country and in one age. They were both the messengers of God to kings. They both wrought miracles, and even the same class of miracles, multiplying the widows off, and raising from the dead a mothers only child. Last of all, the life-work of both was to withstand and witness against idolatry, and restore the worship of the true God in the land of Israel. And yet to the careful reader there is no contrast in the Bible more striking or complete. What John was to Peter, Mary to Martha, Melanchthon to Luther, that was Elisha the Prophet of Peace to Elijah the Desert Prophet–the Prophet of Fire. The one is John the <\/strong>Baptist, the other is the gentler John–the Evangelist, the disciple of love–who, leaning on his Masters bosom, caught and breathed a kindred spirit. In place of the long shaggy locks that had marked the awful Elijah, the head of the new and youthful prophet was shorn and smooth. Instead of the sheepskin mantle, he wore the attire of the period. In his hand he carried a walking staff. His whole gait was that of the ordinary citizen. Elisha was no lonely man dwelling in the grot of Cherith or the solitudes of the wilderness. He had his own house in Samaria. He was known in far Damascus. Indeed the whole contrast between Elijah and Elisha is so significant and instructive as to be well worth following from point to point.<\/p>\n 1. <\/strong>Elijah simply drops upon the scene. There is no warning, no period of pupilage or preparation. Of his previous history nothing whatever is known. Like Melchisedec he has neither beginning of days nor end of life. We meet Elisha, on the other hand, for the first time in his fathers fields, in the meadow <\/strong>of the dance, at Abel-meholah. Shaphat is a man of means, for he has twelve ploughs at work; a man of piety also, for he has refused to do homage at the shrine of Baal. In particular, he has trained his son to know Israels God.<\/p>\n 2. <\/strong>During the whole of his public life–about twelve years at the most–Elijah to a large extent lived out of the world, or at least far above it, in stern sublimity. Elisha, on the other hand, is intimately mixed up with all the political movements and events of his day. Three kings seek him as their counsellor. Jehu is crowned at his bidding. Ben-hadad consults him in war. Joash attends at his death-bed. Whenever Elijah is seen in connection with kings and courts, it is always as their enemy–Ahab, Jezebel, Ahaziah. When Elisha is seen in the same connection, it is always as their friend–My father, my father, is their uniform and reverent mode <\/strong>of address.<\/p>\n 3. <\/strong>The miracles wrought by the two prophets form another interesting point of contrast between Elijah and Elisha. It is noticeable that Elisha wrought twice as many miracles as Elijah did, suggesting the inference that the parting request had been complied with to the letter: And Elisha said, I pray thee let a double portion of thy spirit be upon me. On his introduction to work, Elijah begins with a miracle–the emblem of so much of his future career–a miracle of judgment: There shall not be dew nor rain these years, referring to the drought, but according to My word. Elisha begins with a miracle–the emblem also of so much of his future career–but it is a miracle of mercy: There shall not be from thence, speaking of the bitter waters of Jericho sweetened, any more death or barren land. The miracles of Elisha, in fact, remind us very much of the miracles of Christ–miracles of beneficence. The very grave of Elisha wrought a miracle that reads very like a miracle of Christ, for when the man was let down and touched the bones of Elisha, he revived and stood up on his feet.<\/p>\n 4. <\/strong>As another point in the contrast between Elijah and Elisha, it cannot be out of a place to say that of Elisha, like Joshua the son of Nun, not a single infirmity or failing is recorded. This cannot be said of Elijah, for he fled into the wilderness and lay down under the juniper tree to escape a womans vengeance, and in despair to die. The humbler Elisha may do the greater work. There is every reason to believe that in reclaiming Israel from idolatry, by the conversion of individual men and women, the still small voice of Elisha, conjoined with his healing acts and social intercourse, accomplished wider and more permanent changes than the fire and storm and national upheaval caused by Elijah. Nor is this to be wondered at. The ministry of Elisha in Israel lasted nearly five times longer than the ministry of Elijah. The rough and pioneer work had already been done.<\/p>\n 5. <\/strong>The translation of the one, the ordinary death by dissolution of the other. In conclusion, the <\/strong>whole career of Elisha supplies us with some serious and useful practical lessons. His special feature of character was this–holiness. He was a holy man of God. <\/strong>What a sublimity there is in this simple language! What honour or title is ever to be compared with it? Abraham was the friend of God, David was the man after Gods own heart, Daniel was the man greatly beloved, Elisha is the man of God. All social distinctions that count so much with men sink here into insignificance. Whatever else we are honourably known to be, let us seek to be holy even as God is holy. Nearer, my God, to Thee, nearer to Thee. (H. J. Howat.<\/em>)<\/p>\n<\/p>\n The present ministry<\/strong><\/p>\n A young man, who a few years ago was a student of Harvard College, became noted for his quiet offices of kindness, religious and otherwise, among the younger students. Without patronage, he seemed to adopt the role of eider brother to many a boy who, but for him, would have gone wrong and reaped the consequences. Some one asked a question one day, and drew out the secret. He had confided to his pastor his determination to enter the ministry as soon as he had graduated. why not enter it now? said the wise counsellor. You will be all the better minister for ministering as you go along.<\/p>\n Verse 11<\/span>. Is there not here a prophet of the Lord<\/B><\/I>] The kings of Judah still acknowledged the true God, and him only.<\/P> <\/P> Poured water on the hands of Elijah<\/B><\/I>] That is, was his constant and confidential servant<\/I>.<\/P> <\/p>\n Is there not here a prophet?<\/B> this he should have asked before, when they first undertook the expedition, as he did in a like case, 1Ki 22:5<\/span>, and for that neglect he now suffers; but better late than never. His affliction brings him to the remembrance of his former sin and present duty. <\/P> Which poured water on the hands of Elijah, <\/B>i.e. who was his servant; this being one office of a servant; and this office was the more necessary among the Israelites, because of the frequent washings which their law required. <\/P> <\/p>\n 11. which poured water on the handsof Elijah<\/B>that is, was his servantthis being one of thecommon offices of a servant. The phrase is used here as synonymouswith “a true and eminent prophet,” who will reveal God’swill to us.<\/P><\/p>\n But Jehoshaphat said, is there not here a prophet of the Lord, that we may inquire of the Lord by him<\/strong>?…. This the good king should have done before be set out, but had neglected it; however, it was not too late:<\/p>\n and one of the king of Israel’s servants answered and said<\/strong>; who might be one that feared the Lord, and was intimate with Elisha, or however had knowledge of him, as appears by what follows:<\/p>\n here is Elisha the son of Shaphat, which poured water on the hands of Elijah<\/strong>; or ministered to him, as the Targum; was his menial servant, waited on him, and assisted him when he washed his hands g; some Jewish writers understand it of his pouring water on the hand of Elijah at Carmel, when the altar and trench were filled with it, and when a miracle was wrought, as they fancy, and the fingers of Elijah became as fountains of water.<\/p>\n g See the like phrase of the business of a servant in Homer, Iliad. 3. ver. 270, & Iliad. 9. ver. 174. Odyss. 1. ver. 147. & Odyss. 3. ver. 388. & Odyss. 4. ver. 258, 261. & passim.<\/p>\n (11) But<\/strong> (and<\/em>) Jehoshaphat . . . by him?<\/strong>The same question is asked by Jehoshaphat in 1Ki. 22:7<\/span>.<\/p>\n By him.<\/strong>Heb., from with him<\/em> (mth for mitt<\/em>, both here and in the parallel placea mark of the same hand). Jehoshaphat is for seeking Jehovah through a prophet, in contrast with Jehoram, who at once despairs. (Comp. Amo. 5:4<\/span>; Amo. 5:8<\/span>; and Note on 1Ch. 13:3<\/span>; 2Ch. 15:2<\/span>.)<\/p>\n One of the king of Israels servants.<\/strong>One of the kings staff, who, like Obadiah (1Ki. 18:3<\/span>), was perhaps a friend of the prophets of Jehovah.<\/p>\n Here is Elisha.<\/strong>The prophet must have followed the army of his own accord, or rather, as Keil suggests, under a Divine impulse, in order that, when the hour of trial came, he might point Jehoram to Jehovah as the only true God.<\/p>\n Which poured water on the hands of Elijah.<\/strong>Was the personal attendant of that greatest of prophets. The phrase alludes to the well-known Oriental custom of the servant pouring water from a ewer on his masters hands to wash them.<\/p>\n 11<\/strong>. <\/strong> A prophet of the Lord <\/strong> Observe the different disposition of the two kings. Jehoram despairs; Jehoshaphat inquires of Jehovah. The idolatries of his father and mother had utterly unsettled the religion of Jehoram, but Jehoshaphat still cleaves to the God of Israel. <\/p>\n Here is Elisha <\/strong> It seems that this prophet had accompanied or followed the host, and though not in the camp, was near at hand. He had probably been instructed by the Lord to follow the host, so as to be ready to make known Jehovah’s will and power. <\/p>\n Poured water on the hands of Elijah <\/strong> An Oriental expression denoting the usual office and work of a servant. After a meal in which knives and forks are not used “washing the hands and mouth is indispensable, and the ibriek <\/em> and tusht <\/em> their pitcher and ewer are always brought, and the servant, with a napkin over his shoulder, pours water on your hands. If there is no servant, they perform this office for each other. Great men have those about them whose special business is to pour water on the hands.” Thomson.<\/p>\n 2Ki 3:11<\/span><\/em><\/strong>. <\/strong>Which poured water on the hands of Elijah<\/em><\/strong><\/strong> This is a fine eastern expression, signifying to serve <\/em>or minister to. <\/em>Houbigant renders it, who gave water to the hands of Elijah.<\/em> <\/p>\n I pray the Reader to mark with me the astonishing goodness of the Lord. Surely here, in an eminent degree, that scripture was fulfilled, Where sin abounded, grace did much more abound. Rom 5:20<\/span> . Is it not somewhat strange that the prophet Elisha should be upon this occasion with the amyl It would be so, had not the Lord been about to bestow a signal mercy upon his people, in the midst of all their undeservings. Reader! doth not God cause his holy word, as here he caused his servant the prophet, to be always near at hand for the consultation of his people. And Reader! do not fail to remark that though none of the kings knew Elisha was near them; yet a poor, despised, and overlooked servant did. So is it not unfrequently now. While Jesus and his precious gospel are hid from the wise and prudent, how often are they revealed to babes. It should seem from the answer of the prophet that it was for the salvation of Jehoshaphat, and the faithful followers of the Lord, which were in the army, that Elisha had it in commission to attend the camp. How sweet the thought! It is on account of Jesus’s Church the world is upheld. Believers in Christ are the salt of the earth, which preserves it from universal putrefaction. There is somewhat very striking in the prophet’s waiting for the Lord’s presence, and in the mean season composing his mind with melody. Observe the Lord’s mercies. Israel shall have abundant supply, and to show the Lord’s hand in this supply, it shall be without the ordinary means. Moreover; Israel shall have a complete victory over her enemies; and this victory shall be of the Lord. But what I most particularly would beg the Reader not to overlook in those mercies is what is said as to the time in which the beginning of them was shown; namely, that it was in the morning when the meat-offering was offered; thereby evidently alluding to the season of sacrifice. If the Reader will consult the law of Moses on this grand subject, he will find that in the daily offering of the two lambs, one in the morning, and the other in the evening, this meat-offering with both formed a part in the solemn service. And as the Lord declared it to be a continual offering, in his sight of a sweet savor; and which was expressly commanded to be observed throughout their generations; and that there the Lord would meet them; would dwell among them; would be their God; and they should know him: I hope the Reader is led by the Holy Ghost, the great author of this appointment, to see so much of Jesus and his precious sacrifice, which he offered to God for a sweet smelling savour in all this, that he cannot need any observation from me for the pointing it out. What was the morning and evening lamb offered daily for, but to keep up a perpetual type of the Lamb of God, slain from the foundation of the world? And what did the continual presentation of this sacrifice set forth, but that the efficacy of Christ’s blood should be of perpetual duration, and his priesthood an increasing ministry? And wherefore was the promise of Jehovah to meet his people upon these occasions so solemnly assured, but to teach the church that the meeting place of Jehovah with his people is in Christ Jesus, and nowhere else Reader! let me beg of you to turn to the several scriptures I shall here mark at the close of these observations. And oh! that the Lord may make them most blessed to your meditations! Exo 29:38-46<\/span> ; Dan 9:21<\/span> ; Eph 5:2<\/span> .<\/p>\n 2Ki 3:11 But Jehoshaphat said, [Is there] not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel’s servants answered and said, Here [is] Elisha the son of Shaphat, which poured water on the hands of Elijah.<\/p>\n Ver. 11. Is there not here a prophet of the Lord?<\/strong> ] Jehoram in this distress doth only quarrel and complain; but good Jehoshaphat bethinketh himself, though late first, of a prophet. Had this been done time enough, these straits had been avoided; but Nunquam sero, si serio.<\/em> <\/p>\n <\/p>\n Who poured water.<\/strong> ] Was his household servant.<\/p>\n Is there not here . . . ? A similar question asked before by Jehoshaphat (1Ki 22:7). <\/p>\n poured water, &c. Put by Figure of speech Metonymy (of Adjunct), App-6, for being an attendant. <\/p>\n Is there not here: 1Ki 22:7, Psa 74:9, Amo 3:7 <\/p>\n that we may: 2Ki 3:1, 2Ki 3:3, Jos 9:14, Jdg 20:8-11, Jdg 20:18, Jdg 20:23, Jdg 20:26-28, 1Ch 10:13, 1Ch 14:10, 1Ch 14:14, 1Ch 15:13 <\/p>\n poured water: That is, was his constant and confidential servant. Mr. Hanway, speaking of a Persian supper, says, “Supper being now brought in, a servant presented a basin of water, and a napkin hung over his shoulders; he went to every one in the company, and poured water on their hands to wash.” Gen 18:4, Jos 1:1, 1Ki 19:21, Luk 22:26, Luk 22:27, Joh 13:4, Joh 13:5, Joh 13:13, Joh 13:14, 1Ti 5:10, Phi 2:22 <\/p>\n Reciprocal: 1Ki 22:5 – Inquire 2Ki 4:12 – servant 2Ki 6:15 – servant 2Ki 8:8 – inquire 2Ki 22:13 – inquire 2Ch 18:6 – Is there not Pro 27:18 – so Jer 21:2 – Inquire Jer 37:17 – Is there Act 13:5 – their<\/p>\n 3:11 But Jehoshaphat said, [Is there] not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel’s servants answered and said, Here [is] Elisha the son of Shaphat, which {f} poured water on the hands of Elijah.<\/p>\n (f) That is, who was his servant.<\/p>\n But Jehoshaphat said, [Is there] not here a prophet of the LORD, that we may inquire of the LORD by him? And one of the king of Israel’s servants answered and said, Here [is] Elisha the son of Shaphat, which poured water on the hands of Elijah. 11. Jehoshaphat said, Is there not here a … Continue reading “Exegetical and Hermeneutical Commentary of 2 Kings 3:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9599","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9599","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9599"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9599\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9599"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9599"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9599"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
<\/p>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"