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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.
The Scripture mentions a musical instrument that produces sounds, or a harp, as the Hebrew says, so that, thanks to the sound of its music, all the soldiers might be assembled around it and might understand when they were summoned to destroy their enemies, and there might be evident testimonies of [Elisha’s] words. In this way, when the miracle occurred, they could not attribute it to Baal or the idols they worshiped. Indeed, there were numerous idolaters in the army.
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Summary
In 2 Kings 3:15, the prophet Elisha demonstrates a profound principle of spiritual receptivity, requesting a minstrel to play before delivering a divine message. This act highlights the intentional cultivation of an atmosphere conducive to God's presence, leading directly to the anointing of the Holy Spirit upon him. The music served not merely as entertainment, but as a catalyst for quieting Elisha's spirit, enabling him to transcend earthly distractions and become a clear vessel for the word of the LORD, ultimately empowering him to deliver a critical prophecy to the allied kings facing a dire water shortage.
Context
Literary Context
This verse is strategically placed within a desperate military campaign involving the kings of Israel (Jehoram), Judah (Jehoshaphat), and Edom, who have allied against Moab. Having marched seven days in the wilderness, their armies and livestock face imminent death from lack of water. In their dire straits, they turn to Elisha, the prophet of the LORD, for divine counsel. Elisha initially expresses strong disdain for the idolatrous King Jehoram of Israel, stating he would not even look at him were it not for the presence of the righteous King Jehoshaphat. His request for a minstrel immediately follows this expression of personal agitation, indicating a deliberate act to prepare himself spiritually to receive and transmit God's word, setting the stage for the miraculous provision of water that follows in 2 Kings 3:16-20.
Historical & Cultural Context
This event occurs in the mid-9th century BC, a period marked by political instability and ongoing conflicts between Israel and its neighbors, particularly Moab, which had rebelled against Israelite suzerainty. The practice of using music to facilitate prophetic utterance or spiritual receptivity was not unique to Elisha; it has roots in earlier Israelite prophetic traditions, as seen with Saul and the company of prophets in 1 Samuel 10:5-6. Music played a significant role in ancient Israelite worship and spiritual life, often employed to calm the soul, focus the mind, and invite a heightened sense of God's presence. Elisha's request thus aligns with established cultural practices where music served as a conduit for spiritual concentration and divine inspiration, rather than mere entertainment.
Key Themes
The passage powerfully underscores several key themes. Firstly, it emphasizes the importance of spiritual preparation for divine encounter and revelation. Elisha's deliberate act of calling for a musician reveals that even a seasoned prophet needed to create an environment conducive to hearing God, highlighting the active role humans play in cultivating spiritual receptivity. This concept is foundational to understanding divine communication, as seen in other biblical accounts where individuals prepare themselves before encountering the divine, such as Moses before the burning bush in Exodus 3:5. Secondly, it illustrates the profound role of music in facilitating prophetic anointing and spiritual focus. Music, in this context, is not just an aesthetic pleasure but a spiritual tool that can quiet the soul and open one to the divine. This is a theme echoed in other biblical narratives where music precedes or accompanies prophetic activity, aligning with the psalmist's call to "make a joyful noise to the LORD" (Psalm 100:1). Finally, the phrase "the hand of the LORD came upon him" signifies divine empowerment and inspiration, a recurring motif throughout the prophetic books, indicating God's direct intervention and enabling of His chosen vessels to speak with His authority, as also seen in Ezekiel 1:3 and Isaiah 8:11.
Exposition and Analysis
Key Word Analysis
The Hebrew word נָגַן (nâgan) is a primitive root meaning "to thrum, i.e. beat atune with the fingers; to play on a stringed instrument; hence (generally), to make music." It encompasses the act of playing and the one who plays, often implying a skilled musician. In this context, Elisha's request for a nâgan (rendered "minstrel" or "player") suggests a deliberate attempt to create an atmosphere of spiritual harmony and focus, allowing his agitated spirit to settle and become receptive to divine communication. The music served as a means to quiet external distractions and internal turmoil, preparing the prophet's soul for the influx of God's Spirit.
The Hebrew word יָד (yâd) is a primitive word for "hand," used in a great variety of applications, both literally and figuratively. In the phrase "the hand of the LORD," it is a powerful anthropomorphism, indicating God's active power, dominion, means, and direct intervention. It signifies a tangible manifestation of God's presence and authority, often denoting His enabling strength or the impartation of His Spirit.
The Hebrew word יְהוָה (Yᵉhôvâh) refers to "the self-Existent or Eternal," the Jewish national name of God, often transliterated as "Jehovah" or rendered "the LORD" in English translations. It emphasizes God's eternal, unchanging nature and His covenant relationship with His people. When "the hand of the LORD" comes upon someone, it is the power and authority of this self-existent, covenant-keeping God that is being manifested.
Verse Breakdown
"But now bring me a minstrel."
Elisha's command marks a pivotal moment, shifting from his initial reluctance and agitation towards King Jehoram to a deliberate act of spiritual preparation. The "but now" indicates a turning point, a conscious decision to move beyond his personal feelings and to actively seek the Lord's presence and prophetic utterance. The request for a minstrel underscores his understanding of the need to cultivate a specific spiritual atmosphere, suggesting that music was a recognized means of quieting the soul and opening oneself to divine inspiration in prophetic circles.
"And it came to pass, when the minstrel played, that the hand of the LORD came upon him."
This clause reveals the immediate and powerful consequence of Elisha's spiritual preparation. As the music resonated, a divine anointing, signified by "the hand of the LORD," descended upon him. This phrase is a powerful idiom for the impartation of divine power, inspiration, and prophetic insight. It signifies that God's Spirit directly moved upon Elisha, empowering him to transcend his human limitations and receive the specific word of the Lord that would address the dire situation of the allied kings, demonstrating God's sovereign ability to work through human means.
Literary Devices
The verse employs several significant literary devices. Anthropomorphism is prominently featured in the phrase "the hand of the LORD," attributing a human body part (hand) to God to convey His active power, presence, and direct intervention. This device makes the abstract concept of divine influence more tangible and comprehensible. Symbolism is also at play, as the minstrel's music symbolizes the creation of spiritual harmony and receptivity, acting as a conduit or facilitator for the divine encounter. The music is not the source of the prophecy but the means by which Elisha's spirit is prepared to receive it. Furthermore, there is a subtle juxtaposition between the mundane, human act of calling for a musician and the profound, supernatural outcome of divine inspiration, highlighting God's ability to work through ordinary means to accomplish extraordinary purposes. The narrative also employs cause and effect, clearly linking the playing of the minstrel to the coming of the Lord's hand, emphasizing the direct correlation between Elisha's spiritual discipline and divine empowerment.
Theological and Thematic Connections
This verse offers deep theological insights into the nature of divine revelation and human receptivity. It demonstrates that while God is sovereign in His communication, He often chooses to work through prepared vessels, honoring human efforts to cultivate an atmosphere conducive to His presence. Elisha's need for a minstrel highlights that even prophets, filled with the Spirit, may need to actively engage in practices that quiet their souls and focus their minds to hear God clearly. This principle extends beyond prophecy to all forms of spiritual communion, underscoring that our spiritual disciplines are not about earning God's favor, but about positioning ourselves to receive what He desires to give. The "hand of the LORD" signifies the active, empowering presence of God's Spirit, which enables and equips His servants for divine tasks, underscoring God's immanence and His willingness to interact directly with humanity.
Reflection and Application
Elisha's experience in 2 Kings 3:15 serves as a timeless reminder that spiritual receptivity is often cultivated, not merely stumbled upon. In our fast-paced, noisy world, it is easy to become spiritually distracted and desensitized, missing the quiet whispers of God's Spirit. Elisha intentionally created an environment that fostered openness to divine communication, demonstrating the importance of setting aside time and space for focused spiritual engagement. For believers today, this might involve carving out moments of quiet meditation, engaging in prayer, immersing oneself in Scripture, or listening to worship music that elevates the soul and directs attention toward God. Just as the minstrel's music helped Elisha overcome his agitation and focus, intentional spiritual practices can help us quiet our internal and external noise, preparing our hearts to discern God's voice and receive His guidance for our lives and circumstances. This verse encourages us to be proactive in pursuing God's presence, recognizing that while His grace is free, our engagement can deepen our experience of His power and wisdom.
Questions for Reflection
FAQ
Why did Elisha need a minstrel to receive a prophecy?
Elisha's request for a minstrel was not a magical ritual, but a deliberate act of spiritual preparation. He was likely agitated by the presence of King Jehoram, an idolatrous king, and needed to quiet his spirit and focus his mind to become a clear vessel for God's word. Music, particularly the playing of stringed instruments, was a recognized means in ancient Israelite prophetic tradition to calm the soul, reduce distractions, and facilitate a state of spiritual receptivity conducive to divine inspiration. It helped him transition from human emotion to divine communion, allowing "the hand of the LORD" to come upon him, much like how music could calm Saul's troubled spirit in 1 Samuel 16:23.
What does the phrase "the hand of the LORD came upon him" signify?
"The hand of the LORD came upon him" is a powerful biblical idiom that signifies divine inspiration, empowerment, or anointing. It indicates a direct, tangible manifestation of God's active presence and authority resting upon an individual, enabling them to receive and declare a prophetic message, perform a miraculous act, or be equipped for a specific divine purpose. It is a common expression in prophetic literature, such as in Ezekiel 1:3 and Isaiah 8:11, denoting that God Himself was directly communicating through the prophet, providing the necessary strength and insight.
Christ-Centered Fulfillment
While Elisha's experience highlights the need for human preparation to receive divine revelation, it ultimately points forward to the ultimate Prophet, Jesus Christ, who needed no such external aids to commune with the Father. Jesus is the very Word of God made flesh, the perfect embodiment of divine revelation, in whom "all the fullness of God was pleased to dwell" (Colossians 1:19). Elisha's experience of the "hand of the LORD" coming upon him foreshadows the New Covenant reality where the Holy Spirit, the very Spirit of Christ, indwells every believer, making them temples of God (1 Corinthians 6:19). We no longer need a minstrel to bring the Spirit to us, for He is already within, guiding us into all truth (John 16:13). While music continues to play a vital role in Christian worship, helping us to be "filled with the Spirit, addressing one another in psalms and hymns and spiritual songs" (Ephesians 5:18-19), its purpose has shifted from facilitating the coming of the Spirit to expressing the indwelling Spirit and building up the body of Christ (Colossians 3:16). In Christ, the direct, unmediated access to God's presence and revelation, once a special anointing for prophets, is now the inheritance of all who believe, through the indwelling Holy Spirit, enabling us to approach God's throne with confidence (Hebrews 4:16).