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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 3:6–19. His three-level outline is real structure in the source text, so it is rendered as structure.
Jehoram has no sooner got the sceptre into his hand than he takes the sword into his hand, to reduce Moab. Crowns bring great cares and perils to the heads that wear them; no sooner in honour than in war. Now here we have,
I.The concerting of this expedition between Jehoram king of Israel and Jehoshaphat king of Judah.
Jehoram levied an army (Kg2 3:6), and such an opinion he had of the godly king of Judah that,
1.He courted him to be his confederate: Wilt thou go with me against Moab? And he gained him. Jehoshaphat said, I will go up. I am as thou art, Kg2 3:7. Judah and Israel, though unhappily divided from each other, yet can unite against Moab a common enemy. Jehoshaphat upbraids them not with their revolt from the house of David, nor makes it an article of their alliance that they shall return to their allegiance, though he had good reason to insist upon it, but treats with Israel as a sister-kingdom. Those are no friends to their own peace and strength who can never find in their hearts to forgive and forget an old injury, and unite with those that have formerly broken in upon their rights. Quod initio non vulvit, tractu temporis invalescit - That which was originally destitute of authority in the progress of time acquires it.
2.He consulted him as his confidant, Kg2 3:8. He took advice of Jehoshaphat, who had more wisdom and experience than himself, which way they should make their descent upon the country of Moab; and he advised that they should not march against them the nearest way, over Jordan, but go round through the wilderness of Edom, that they might take the king of Edom (who was tributary to him) and his forces along with them If two be better than one, much more will not a three-fold cord be easily broken. Jehoshaphat had like to have paid dearly for joining with Ahab, yet he joined with his son, and this expedition also had like to have been fatal to him. There is nothing got by being yoked with unbelievers.
II.The great straits that the army of the confederates was reduced to in this expedition.
Before they saw the face of an enemy they were all in danger of perishing for want of water, Kg2 3:9. This ought to have been considered before they ventured a march through the wilderness, the same wilderness (or very near it) where their ancestors wanted water, Num 20:2. God suffers his people, by their own improvidence, to bring themselves into distress, that the wisdom, power, and goodness of his providence may be glorified in their relief. What is more cheap and common than water? It is drink to every beast of the field, Psa 104:11. Yet the want of it will soon humble and ruin kings and armies. The king of Israel sadly lamented the present distress, and the imminent danger it put them in of falling into the hands of their enemies the Moabites, to whom, when weakened by thirst, they would be an easy prey, Kg2 3:10. it was he that had called these kings together; yet he charges it upon Providence, and reflects upon that as unkind: The Lord has called them together. Thus the foolishness of man perverteth his way, and then his heart fretteth against the Lord, Pro 19:3.
III.Jehoshaphat's good motion to ask counsel of God in this exigency, Kg2 3:11.
The place they were now in could not but remind them of the wonders of which their fathers told them, the waters fetched out of the rock for Israel's seasonable supply. The thought of this, we may suppose, encouraged Jehoshaphat to ask, Is there not here a prophet of the Lord, like unto Moses? He was the more concerned because it was by his advice that they fetched this compass through the wilderness, Kg2 3:8. It was well that Jehoshaphat enquired of the Lord now, but it would have been much better if he had done it sooner, before he engaged in this war, or steered this course; so the distress might have been prevented. Good men are sometimes remiss and forgetful, and neglect their duty till necessity and affliction drive them to it.
IV.Elisha recommended as a proper person for them to consult with Kg2 3:11. And here we may wonder,
1.That Elisha should follow the camp, especially in such a tedious march as this, as a volunteer, unasked, unobserved, and in no post of honour at all; not in the office of priest of the war (Deu 20:2) or president of the council of war, but in such obscurity that none of the kings knew they had such a jewel in the treasures of their camp, nor so good a friend in their retinue. We may suppose it was by special direction from heaven that Elisha attended the war, as the chariot of Israel and the horsemen thereof. Thus does God anticipate his people with the blessings of his goodness and provide his oracles for those that provide them not for themselves. It would often be bad with us if God did not take more care of us, both for soul and body, than we take for ourselves.
2.That a servant of the king of Israel knew of his being there when the king himself did not. Probably it was such a servant as Obadiah was to his father Ahab, one that feared the Lord; to such a one Elisha made himself known, not to the kings. The account he gives of him is that it was he that poured water on the hands of Elijah, that is, he was his servant, and particularly attended him when he washed his hands. He that will be great, let him learn to minister: he that will rise high, let him begin low.
V.The application which the kings made to Elisha.
They went down to him to his quarters, Kg2 3:12. Jehoshaphat had such an esteem for a prophet with whom the word of the Lord was that he would condescend to visit him in his own person and not send for him up to him. The other two were moved by the straits they were in to make their court to the prophet. He that humbled himself was thus exalted, and looked great, when three kings came to knock at his door, and beg his assistance; see Rev 3:9.
VI.The entertainment which Elisha gave them.
1.He was very plain with the wicked king of Israel (Kg2 3:13): "What have I to do with thee? How canst thou expect an answer of peace from me? Get thee to the prophets of thy father and mother, whom thou hast countenanced and maintained in thy prosperity, and let them help thee now in thy distress." Elisha was not imposed upon, as Jehoshaphat was, by his partial and hypocritical reformation; he knew that, though he had put away the image of Baal, Baal's prophets were still dear to him, and perhaps some of the were now in his camp. "Go," said he, "go to them. Get you to the gods whom you have served, Jdg 10:14. The world and the flesh have ruled you, let them help you; why should God be enquired of by you?" Eze 14:3. Elisha tells him to his face, in a holy indignation at his wickedness, that he can scarcely find in his heart to look towards him or to see him, Kg2 3:14. Jehoram is to be respected as a prince, but as a wicked man he is a vile person, and is to be condemned, Psa 15:4. Elisha, as a subject, will honour him, but as a prophet he will cause him to know his iniquity. For those that had such an extraordinary commission it was fit (though not for a common person) to say to a king, Thou art wicked, Job 34:18. Jehoram has so much self-command as to take this plain dealing patiently; he cares not now for hearing of the prophets of Baal, but is a humble suitor to the God of Israel and his prophet, representing the present case as very deplorable and humbly recommending it to the prophet's compassionate consideration. In effect, he owns himself unworthy, but let not the other kings be ruined for his sake.
2.Elisha showed a great respect to the godly king of Judah, regarded his presence, and, for his sake, would enquire of the Lord for them all. It is good being with those that have God's favour and his prophet's love. Wicked people often fare the better for the friendship and society of those that are godly.
3.He composed himself to receive instructions from God. His mind was somewhat ruffled and disturbed at the sight of Jehoram; though he was not put into a sinful heat or passion, nor had spoken unadvisedly, yet his zeal for the present indisposed him for prayer and the operations of the Spirit, which required a mind very calm and sedate. He therefore called for a musician (Kg2 3:15), a devout musician, one accustomed to play upon his harp and sign psalms to it. To hear God's praises sweetly sung, as David had appointed, would cheer his spirits, and settle his mind, and help to put him into a right frame both to speak to him and to hear from him. We find a company of prophets prophesying with a psaltery and a tabret before them, Sa1 10:5. Those that desire communion with God must keep their spirits quiet and serene. Elisha being refreshed, and having the tumult of his spirits laid by this divine music, the hand of the Lord came upon him, and his visit did him more honour than that of three kings.
4.God, by him, gave them assurance that the issue of the present distress would be comfortable and glorious.
(1.)They should speedily be supplied with water, Kg2 3:16, Kg2 3:17. To try their faith and obedience, he bids them make the valley full of ditches to receive the water. Those that expect God's blessings must prepare room for them, dig the pools for the rain to fill, as they did in the valley of Baca, and so made even that a well, Psa 84:6. To raise the wonder, he tells them they shall have water enough, and yet there shall be neither wind nor rain. Elijah, by prayer, obtained water out of the clouds, but Elisha fetches it nobody knows whence. The spring of these waters shall be as secret as the head of the Nile. God is not tied to second causes. Ordinarily it is by a plentiful rain that God confirms his inheritance (Psa 68:9), but here it is done without rain, at least without rain in that place. Some of the fountains of the great deep, it is likely, were broken up on this occasion; and, to increase the miracle, that valley only (as it should seem) was filled with water, and no other place had any share of it.
(2.)That supply should be an earnest of victory (Kg2 3:18): "This is but a light thing in the sight of the Lord; you shall not only be saved from perishing, but shall return in triumph." As God gives freely to the unworthy, so he gives richly, like himself, more than we are able to ask or think. His grants out-do our requests and expectations. Those that sincerely seek for the dew of God's grace shall have it, and by it be made more than conquerors. It is promised that they shall be masters of the rebellious country, and they are permitted to lay it waste and ruin it, Kg2 3:19. The law forbade them to fell fruit-trees to be employed in their sieges (Deu 20:19), but not when it was intended, in justice, for the starving of a country that had forfeited its fruits, by denying tribute to those to whom tribute was due.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
After the death of Ahab, his son Ahaziah died too, and since he had no children, his brother Jehoram took his place. Therefore the Scripture reports that he moved with his army against the king of Moab. He went to war because Mesha, king of Moab, had refused to pay his tribute to the kings of Israel and had not paid both Hezekiah and Jehoram, that is, [he had not paid] one hundred thousand fat lambs and one hundred thousand unshorn rams. The word noqdo, which the Scripture mentions here, derives from Hebrew and can be translated as “king of the shepherds of rams,” that is, he reared huge herds of them. So Jehoram, who had resolved to assert the rights that his brother had renounced, summoned the kings of the inhabitants of Judea and Edom and marched with them through the territories of the children of Moab. But they found themselves on a barren and arid land, and they had no water for the army. The three kings went to see Elisha, following the advice of righteous Jehoshaphat, and implored him to rescue the suffering people, who were overwhelmed with thirst. The prophet protested and harshly reproached Jehoram but was pleased with Jehoshaphat and gave him hope of salvation. At the same time, he promised that through his mediation, he and his companions would soon obtain the victory through the agency of the Lord.
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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. 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. While Jehoram did take a step towards reform by removing the pillar of Baal (2 Kings 3:2), 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).
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
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.
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.
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.
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
FAQ
Why was Elisha so harsh with King Jehoram?
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), and while Jehoram removed some Baal worship, he did not fully abandon the calf worship introduced by Jeroboam (2 Kings 3:2-3). 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).
What does "What have I to do with thee?" mean?
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). 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. 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). 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). 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.