2 Kings 3:13

KJV

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.

KJV (with Strong's)

And Elisha {H477} said {H559} unto the king {H4428} of Israel {H3478}, What have I to do with thee? get {H3212} thee to the prophets {H5030} of thy father {H1}, and to the prophets {H5030} of thy mother {H517}. And the king {H4428} of Israel {H3478} said {H559} unto him, Nay: for the LORD {H3068} hath called {H7121} these three {H7969} kings {H4428} together {H7121}, to deliver {H5414} them into the hand {H3027} of Moab {H4124}.

Complete Jewish Bible

Elisha said to the king of Isra'el, "What do you and I have in common? Go, consult your father's prophets and your mother's prophets!" But the king of Isra'el answered him, "No, because ADONAI has called these three kings together to hand them over to Mo'av."

Berean Standard Bible

Elisha, however, said to the king of Israel, “What have we to do with each other? Go to the prophets of your father and of your mother!” “No,” replied the king of Israel, “for it is the LORD who has summoned these three kings to deliver them into the hand of Moab.”

American Standard Version

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.

Commentary

### SUMMARY
In 2 Kings 3:13, the prophet Elisha confronts King Jehoram of Israel with a stark rebuke, dismissing his plea for help and sarcastically directing him to the idolatrous prophets of his parents, Ahab and Jezebel. This occurs as Jehoram, allied with the kings of Judah and Edom, faces imminent defeat due to a severe water shortage during a campaign against Moab. Jehoram's desperate reply, acknowledging that the LORD has sovereignly brought them together to be delivered into Moab's hand, reveals a reluctant but profound recognition of divine control amidst his spiritual compromise. This pivotal exchange sets the stage for God's miraculous intervention, highlighting the tension between divine authority and human unfaithfulness.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the dramatic narrative of a military alliance between King Jehoram of Israel, King Jehoshaphat of Judah, and the King of Edom. Their joint objective is to suppress the rebellion of Mesha, King of Moab, who had ceased paying tribute to Israel following Ahab's death, as detailed in [2 Kings 3:4-5](/2_kings/3-4 "2 Kings 3:4-5 - Mesha's Rebellion and Tribute Cessation"). The allied forces choose a circuitous route through the arid wilderness of Edom, a journey that, after seven days, leaves them and their animals critically depleted of water, confronting the grim specter of collapse and defeat. In this dire predicament, Jehoshaphat, renowned for his piety and consistent seeking of divine counsel, proposes consulting a prophet of the LORD. This leads them to Elisha, the spiritual successor to Elijah, whose prophetic authority is unquestionable. Elisha's initial, cutting response to Jehoram establishes a critical tone, underscoring the profound spiritual chasm between the uncompromising prophet of Yahweh and the idolatrous king, even as the narrative builds towards a miraculous divine intervention that will ultimately demonstrate God's power and faithfulness.
* **Historical & Cultural Context:** The reign of King Jehoram (c. 852-841 BCE) was marked by the lingering spiritual decay inherited from his parents, Ahab and Jezebel, who had aggressively propagated the worship of Baal and Asherah throughout Israel, a period vividly described in [1 Kings 16:31-33](/1_kings/16-31 "1 Kings 16:31-33 - Ahab's Idolatry and Baal Worship"). While Jehoram did take a step towards reform by removing the pillar of Baal ([2 Kings 3:2](/2_kings/3-2 "2 Kings 3:2 - Jehoram's Partial Reforms")), he notably failed to eradicate the calf worship introduced by Jeroboam, thus maintaining a syncretistic religious practice. This spiritual compromise forms the backdrop for Elisha's stern rebuke, as the prophet could not countenance any association with such divided loyalties. From a military standpoint, Moab had been a long-standing vassal state, paying substantial tribute to Israel, and their rebellion represented a significant challenge to Israel's regional hegemony. Campaigns conducted in the desolate, arid regions like the wilderness of Edom made water supply an existential vulnerability, frequently leading to fatal outcomes. This critical dependency on water underscores the kings' profound desperation and their turning to Elisha as a final, desperate recourse. The presence of Jehoshaphat, a king who consistently sought the LORD, is crucial, as Elisha explicitly states he would only offer assistance for Jehoshaphat's sake ([2 Kings 3:14](/2_kings/3-14 "2 Kings 3:14 - Elisha's Reason for Helping Jehoshaphat")).
* **Key Themes:** This verse serves as a powerful conduit for several overarching themes central to 2 Kings and the broader prophetic literature. It starkly illustrates the **consequences of idolatry and spiritual compromise**, implicitly linking Jehoram's dire military predicament to his family's and his own unfaithfulness to Yahweh. Elisha's uncompromising stance powerfully highlights the **authority and integrity of the true prophet** of Yahweh, who stands in stark contrast to the impotent and deceitful prophets of Baal and Asherah. The King of Israel's reluctant, crisis-induced acknowledgment of "the LORD" in his desperate straits profoundly emphasizes the theme of **divine sovereignty**, demonstrating that even in moments of perceived judgment or abandonment, God remains in ultimate, active control of all circumstances. Furthermore, the narrative subtly introduces the theme of **intercession and divine grace**, as God's miraculous help is ultimately extended not for Jehoram's sake, but out of faithfulness to the righteous Jehoshaphat, underscoring God's unwavering commitment to those who honor Him, even amidst the widespread unfaithfulness of others.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **LORD (Hebrew, _Yᵉhôvâh'_):** From H3068, derived from הָיָה (hayah), signifying "(the) self-Existent or Eternal." This is the Jewish national name of God, Jehovah, emphasizing His eternal, unchanging nature and His covenant relationship with Israel. In Jehoram's desperate confession, his use of "the LORD" (YHWH) is highly significant, indicating a recognition, however reluctant, of the true God's ultimate authority and active involvement in their predicament, contrasting sharply with the false gods he and his family had previously served.
* **prophets (Hebrew, _nâbîyʼ'_):** From H5030, meaning "a prophet or (generally) inspired man." This term refers to those who speak for God, conveying divine messages. Elisha's sarcastic command to "get thee to the prophets of thy father, and to the prophets of thy mother" is a scathing indictment of the false prophets of Baal and Asherah (H5030), highlighting their spiritual impotence and the futility of seeking help from sources devoid of divine truth and power.
* **hand (Hebrew, _yâd'_):** From H3027, referring to "a hand (the open one (indicating power, means, direction, etc.))." This word is used with great latitude, both literally and figuratively, often denoting power, control, authority, or possession. In the phrase "deliver them into the hand of Moab," "hand" figuratively represents the power, control, and dominion of Moab. Jehoram's statement acknowledges that their impending defeat is not merely a military mishap but a sovereign act of God, who has determined to place them under the "hand" (power) of their enemy.

#### Verse Breakdown
* **"And Elisha said unto the king of Israel, What have I to do with thee?":** Elisha's immediate and sharp response to King Jehoram is a powerful declaration of spiritual disassociation and rejection. This common Hebrew idiom (מַה לִּי וָלָךְ - _mah li v'lakh_) conveys a profound lack of shared purpose or a desire to distance oneself. It underscores the prophet's unwavering commitment to Yahweh and his refusal to readily engage with a king whose family had aggressively promoted idolatry and whose own reign, while less egregious, still maintained elements of syncretism. This is not merely a personal slight but a prophetic statement of the incompatibility between true worship and spiritual compromise.
* **"get thee to the prophets of thy father, and to the prophets of thy mother.":** This is a deeply sarcastic, condemnatory, and challenging command. Elisha directly taunts Jehoram, urging him to turn to the false prophets of Baal and Asherah whom his parents, Ahab and Jezebel, had so zealously supported and whose impotence Elijah had dramatically exposed on Mount Carmel. The implication is clear: if those gods and their prophets were truly powerful, they should be able to provide water and deliverance. This exposes the emptiness and futility of idolatry and serves as a scathing rebuke of Jehoram's past and present spiritual allegiances.
* **"And the king of Israel said unto him, Nay:":** Jehoram's immediate and emphatic refusal signifies a moment of stark realization and profound desperation. He implicitly acknowledges the futility and absurdity of Elisha's sarcastic suggestion, recognizing that the false prophets are utterly powerless in their current, life-threatening crisis. This "Nay" marks a critical turning point, indicating that even a king steeped in idolatry recognizes the ultimate impotence of his former spiritual guides when faced with a true existential threat that only the true God could resolve.
* **"for the LORD hath called these three kings together, to deliver them into the hand of Moab.":** In this desperate confession, Jehoram attributes their dire situation directly to Yahweh, the true God of Israel. He perceives their predicament not as mere misfortune or military blunder, but as a divinely orchestrated act, potentially a judgment. This statement reveals a reluctant, yet profound, acknowledgment of God's sovereignty and active involvement in human affairs, even if the king fears that God has gathered them only to deliver them to their enemies. It is a testament to the humbling power of crisis, forcing even kings to confront the reality of the Almighty's ultimate control.

#### Literary Devices
The passage employs several potent **Literary Devices** to convey its message and heighten the drama. **Irony** is prominently featured in Elisha's sarcastic command to King Jehoram to consult the prophets of Baal and Asherah. This is deeply ironic because Elisha, as a prophet of Yahweh, knows these false prophets are utterly powerless, a truth that Jehoram himself implicitly acknowledges in his desperate "Nay." A strong **Contrast** is established between Elisha, who embodies uncompromising devotion to Yahweh and prophetic integrity, and King Jehoram, who represents the spiritual compromise and lingering idolatry of the Israelite monarchy. This contrast vividly highlights the chasm between true worship and syncretism. The entire exchange is presented as a dramatic **Dialogue**, which effectively serves to reveal the characters' spiritual states, the intense tension of the situation, and the profound desperation facing the allied kings. Elisha's cutting words and Jehoram's desperate confession advance the plot by setting the stage for divine intervention, which Elisha will ultimately provide, but only for the sake of the righteous King Jehoshaphat.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This exchange between Elisha and King Jehoram powerfully illustrates the uncompromising nature of God's holiness and the prophetic demand for exclusive allegiance to Yahweh. Elisha's initial rejection of Jehoram underscores that God does not lightly countenance spiritual compromise or syncretism, even when kings are in desperate straits. It serves as a stark reminder that true help comes only from the true God, and that those who have consistently turned to false gods cannot expect immediate favor from the Lord without a fundamental shift in allegiance. Jehoram's desperate acknowledgment of Yahweh's sovereignty, perceiving their plight as divinely orchestrated, reveals a critical theological truth: God is sovereign over all circumstances, including those that appear to be judgment or insurmountable obstacles. Even the ungodly can, in moments of crisis, be forced to confront the reality of God's ultimate control, recognizing that no event is outside His purview.

* [1 Kings 18:27](/1_kings/18-27 "1 Kings 18:27 - Elijah's Taunt to Baal Prophets")
* [Isaiah 45:7](/isaiah/45-7 "Isaiah 45:7 - God's Sovereignty Over Good and Evil")
* [Psalm 50:15](/psalm/50-15 "Psalm 50:15 - Call Upon Me in the Day of Trouble")

### REFLECTION AND APPLICATION
Elisha's sharp rebuke to King Jehoram serves as a profound call to spiritual integrity and an uncompromising stand against idolatry, whether overt or subtle. In our own lives, we are often tempted to seek counsel or comfort from "prophets" of our own making—worldly wisdom, self-reliance, popular opinion, or even cultural norms that contradict God's revealed truth—especially when faced with desperate circumstances. This passage challenges us to critically examine our allegiances: to whom do we truly turn in times of trouble? Do we, like Jehoram, only acknowledge God's sovereignty when all other options have failed, or do we consistently seek Him as our primary source of help and guidance, trusting in His wisdom above all else? Elisha's uncompromising stance reminds us that genuine spiritual authority and effective ministry are rooted in unwavering faithfulness to God, not in political expediency, popular approval, or a desire to avoid discomfort. It calls us to cultivate discernment, to distance ourselves from influences that compromise our devotion to Christ, and to understand that while God is merciful and gracious, He also demands our wholehearted worship and exclusive allegiance. Our desperation should lead us not to reluctant acknowledgment, but to genuine repentance and a wholehearted turning to the living God, who alone provides true deliverance, living water, and eternal hope.

#### Questions for Reflection
* **In what areas of my life might I be tempted to seek counsel from "false prophets" (e.g., worldly wisdom, self-reliance, cultural trends) instead of God's Word and Spirit?**
* **How does desperation reveal our true allegiances, and what might it expose about the depth and nature of our relationship with God?**
* **What does Elisha's uncompromising stance teach us about standing for truth and spiritual purity in a world that often encourages compromise and syncretism?**
* **How can I ensure that my turning to God in times of crisis is rooted in genuine faith and a desire for His will, rather than mere desperation for a favorable outcome?**

### FAQ
**Why was Elisha so harsh with King Jehoram?**

Answer: Elisha's harshness stemmed from King Jehoram's family legacy of deep-seated idolatry and his own continued, albeit less severe, syncretism. Jehoram's parents, Ahab and Jezebel, had aggressively promoted Baal and Asherah worship throughout Israel ([1 Kings 16:31-33](/1_kings/16-31 "1 Kings 16:31-33 - Ahab's Idolatry and Its Consequences")), and while Jehoram removed some Baal worship, he did not fully abandon the calf worship introduced by Jeroboam ([2 Kings 3:2-3](/2_kings/3-2 "2 Kings 3:2-3 - Jehoram's Partial Reforms and Remaining Sins")). Elisha, as a prophet of Yahweh, could not condone or associate with such spiritual compromise. His words were a severe rebuke and a challenge, forcing the king to confront the futility of his past spiritual choices and to acknowledge the true God. Elisha's initial reluctance to help was also for the sake of spiritual purity and to underscore the gravity of the king's unfaithfulness, before ultimately agreeing to help for the sake of the righteous King Jehoshaphat ([2 Kings 3:14](/2_kings/3-14 "2 Kings 3:14 - Elisha's Reason for Helping Jehoshaphat")).

**What does "What have I to do with thee?" mean?**

Answer: This phrase is a common Hebrew idiom (מַה לִּי וָלָךְ - _mah li v'lakh_) expressing disassociation, rejection, or a strong questioning of common purpose or involvement. It signifies a profound lack of shared interest or a desire to separate oneself from another's affairs. In Elisha's mouth, it was a powerful statement of spiritual incompatibility. He was communicating that as a pure prophet of Yahweh, he had no common ground or business with a king who had consistently scorned the Lord and relied on false gods. It was a rhetorical question designed to highlight the spiritual chasm between them and to challenge the king's presumption that a prophet of Yahweh would readily assist one who had shown such disregard for the true God.

### CHRIST-CENTERED FULFILLMENT
Elisha's prophetic role in 2 Kings 3:13, particularly his uncompromising stance against idolatry and his demand for recognition of Yahweh's sovereignty, finds its ultimate and perfect fulfillment in Jesus Christ. Elisha's initial rejection of King Jehoram's syncretistic approach foreshadows Christ's absolute purity and His unwavering call for exclusive worship of God, not a blending of truth with worldly allegiances or divided loyalties ([Matthew 6:24](/matthew/6-24 "Matthew 6:24 - No One Can Serve Two Masters")). Just as Jehoram, in his desperation, was forced to acknowledge the LORD's sovereignty over his dire circumstances, humanity, in its ultimate spiritual thirst and predicament of sin, is driven to recognize the sovereign power of God. Christ is the ultimate Prophet, greater than Elisha, who not only declares God's will but embodies it perfectly. He is the one to whom all desperate souls must turn, for He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Unlike Elisha's initial reluctance, Christ never turns away those who come to Him in genuine need, offering the true living water to the spiritually thirsty ([John 7:37-38](/john/7-37 "John 7:37-38 - Rivers of Living Water")). He delivers us not from the "hand of Moab" but from the ultimate enemies of sin and death, providing eternal life and true salvation through His sacrificial atonement ([Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin is Death")). In Christ, God's sovereignty is not a cause for fear of judgment, but the foundation of our hope and the guarantee of our redemption, as He is the [Author and Perfecter of our faith](/hebrews/12-2 "Hebrews 12:2 - Jesus, Author and Perfecter of Faith").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Kings 18:19

Now therefore send, [and] gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table.

1 Kings 22:6

Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver [it] into the hand of the king.

Deuteronomy 32:37

And he shall say, Where [are] their gods, [their] rock in whom they trusted,

Deuteronomy 32:39

¶ See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand.

2 Kings 3:10

And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab!

1 Kings 22:10

And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.

1 Kings 22:11

And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them.