2 Kings 6:31

KJV

Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day.

KJV (with Strong's)

Then he said {H559}, God {H430} do {H6213} so and more {H3254} also to me, if the head {H7218} of Elisha {H477} the son {H1121} of Shaphat {H8202} shall stand {H5975} on him this day {H3117}.

Complete Jewish Bible

Then he said, "May God do terrible things to me, and worse ones too, if the head of Elisha the son of Shafat remains on his body by day's end."

Berean Standard Bible

He announced, “May God punish me, and ever so severely, if the head of Elisha son of Shaphat remains on his shoulders through this day!”

American Standard Version

Then he said, God do so to me, and more also, if the head of Elisha the son of Shaphat shall stand on him this day.

Commentary

### SUMMARY
In a moment of extreme desperation during the severe Aramean siege of Samaria, King Jehoram of Israel, witnessing the horrific effects of famine, including cannibalism, lashes out in irrational anger. He pronounces a solemn, self-imprecatory oath, vowing to execute the prophet Elisha before the day ends, holding him responsible for the nation's suffering. This verse captures the apex of human despair and misdirected blame, setting the stage for a dramatic confrontation between the king's earthly authority and God's divine power as manifested through His prophet.

### CONTEXT
* **Literary Context:** This verse is the climax of King Jehoram's emotional breakdown and misdirected rage, immediately following the horrific revelation of cannibalism within Samaria's walls. The preceding verses [2 Kings 6:24-29](/2_kings/6-24 "2 Kings 6:24-29 - The Siege of Samaria and Cannibalism") describe the severe siege laid by Ben-Hadad, king of Aram, leading to an intense famine where a mother resorted to boiling and eating her own son. When a woman appeals to the king for justice, he tears his clothes, revealing sackcloth—a sign of mourning and perhaps repentance [2 Kings 6:30](/2_kings/6-30 "2 Kings 6:30 - King Jehoram's Reaction"). However, this grief quickly morphs into a furious vow against Elisha, whom he blames for the ongoing calamity. The subsequent chapter, [2 Kings 7](/2_kings/7 "2 Kings 7 - Elisha's Prophecy of Abundance and Samaria's Deliverance"), immediately details Elisha's prophecy of imminent relief and God's miraculous intervention, directly contradicting the king's despair and demonstrating Elisha's divine vindication.
* **Historical & Cultural Context:** The northern kingdom of Israel, specifically its capital Samaria, was frequently embroiled in conflicts with its Aramean neighbors to the north (modern-day Syria). Sieges were common tactics in ancient warfare, designed to starve out a city and force its surrender. Such sieges inevitably led to extreme famine, often resulting in unthinkable acts like cannibalism, which was even prophesied as a curse for covenant disobedience in [Deuteronomy 28:53-57](/deuteronomy/28-53 "Deuteronomy 28:53-57 - Curses for Disobedience"). King Jehoram, son of the infamous Ahab and Jezebel, inherited a kingdom steeped in idolatry, particularly the worship of Baal. Despite some reforms compared to his parents, he did not fully remove the golden calves set up by Jeroboam I [2 Kings 3:2-3](/2_kings/3-2 "2 Kings 3:2-3 - Jehoram's Reign and Idolatry"). The king's oath, "God do so and more also to me," was a standard, solemn self-imprecatory formula in the ancient Near East, binding the speaker to their word under divine curse if they failed to follow through.
* **Key Themes:** This verse powerfully illustrates several key themes. First, it highlights the **human tendency to misdirect blame** and lash out in moments of extreme crisis, rather than seeking divine wisdom or acknowledging national sin. Jehoram's anger is aimed at God's messenger, Elisha, rather than the nation's persistent idolatry which was the true root of their suffering. Second, it underscores the **tension between human authority (the king) and divine authority (the prophet)**. The king attempts to assert his power over Elisha, unaware that Elisha operates under a higher, inviolable mandate. Third, the king's profound **lack of faith** is evident; despite witnessing Elisha's previous miracles [2 Kings 4](/2_kings/4 "2 Kings 4 - Elisha's Miracles") and [2 Kings 5](/2_kings/5 "2 Kings 5 - The Healing of Naaman"), he resorts to despair and violence rather than trusting God for deliverance. Finally, it sets the stage for **divine vindication** of God's prophet and a demonstration of His sovereignty over human circumstances, even in the direst of situations, as seen in [2 Kings 7:1-2](/2_kings/7-1 "2 Kings 7:1-2 - Elisha's Prophecy of Abundance").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **God do so and more also to me (Hebrew, _koh ya'aseh Elohim ve'koh yosiph'_):** This is a powerful and common self-imprecatory oath formula in the Old Testament, signifying a solemn vow or curse upon oneself if the stated action is not carried out. It literally means "thus may God do to me and thus may He add," implying a curse of unspecified but severe consequences if the speaker fails to fulfill their vow. In this context, it underscores King Jehoram's fierce determination to execute Elisha, revealing the depth of his anger and his belief that Elisha was somehow causing or prolonging the famine.
* **Head (Hebrew, _ro'sh'_):** In this context, "head" is a metonymy for the entire person, signifying Elisha's life. To say "the head of Elisha... shall stand on him" is to say that Elisha shall remain alive. The king's vow is therefore an absolute declaration that Elisha will not live through the day. The "head" also symbolizes authority and leadership, thus the king's threat is an attempt to decapitate the spiritual leadership and authority that Elisha represents.
* **This day (Hebrew, _hayyom'_):** This phrase emphasizes the immediacy and urgency of the king's decree. It is not a distant threat but an immediate death sentence, reflecting the king's desperate and impulsive state of mind. It also sets up a direct challenge to God's providence, as the prophet's life is now explicitly on the line within a fixed timeframe.

#### Verse Breakdown
* **"Then he said,"**: This introduces King Jehoram's enraged declaration, following his initial display of grief and the revelation of the horrific famine conditions. It marks a shift from despair to aggressive, misdirected action.
* **"God do so and more also to me,"**: This is the solemn, self-imprecatory oath, indicating the king's absolute resolve and the severity of his intention. He is calling down divine judgment upon himself if he fails to carry out his vow, underscoring the depth of his anger and his commitment to Elisha's death.
* **"if the head of Elisha the son of Shaphat shall stand on him this day."**: This is the condition of the oath, explicitly stating the king's intent to execute Elisha before the day ends. It is a direct threat to the prophet's life, born out of the king's irrational belief that Elisha is responsible for the famine, rather than recognizing it as a consequence of Israel's covenant disobedience or trusting God for deliverance.

#### Literary Devices
The verse employs several powerful literary devices. The use of an **Oath Formula** ("God do so and more also to me") immediately signals the gravity and binding nature of the king's declaration, heightening the dramatic tension. There is profound **Irony** in the king's vow: he, the earthly ruler, threatens God's prophet, who is the true source of hope and deliverance, effectively declaring war on the very means of his salvation. This also functions as **Foreshadowing**, setting up the direct confrontation between Jehoram and Elisha, which is resolved in the subsequent chapter with Elisha's miraculous prophecy of abundance and the swift vindication of his prophetic word. The king's outburst also borders on **Hyperbole**, reflecting the extreme emotional distress and irrationality of the moment, as he attributes the nation's suffering directly to the prophet.

### THEOLOGICAL AND THEMATIC CONNECTIONS
King Jehoram's desperate vow in [2 Kings 6:31](/2_kings/6-31 "2 Kings 6:31 - King Jehoram's Oath Against Elisha") serves as a stark reminder of the human tendency to blame and lash out when confronted with overwhelming suffering, rather than seeking God or examining one's own culpability. The king's misplaced anger highlights a profound theological blindness: he fails to recognize that the famine is a consequence of Israel's persistent idolatry and disobedience to the covenant, not a personal failing of Elisha. This incident underscores the ongoing conflict between human authority and divine sovereignty, where earthly rulers often resist or attempt to silence God's messengers. Ultimately, the narrative vindicates Elisha and demonstrates God's power to deliver His people and protect His prophets, even when human leaders are faithless and hostile.

* [1 Kings 19:1-3](/1_kings/19-1 "Jezebel's Threat Against Elijah"): Jezebel's similar vow to kill Elijah, demonstrating a pattern of royal hostility towards God's prophets.
* [Jeremiah 26:20-24](/jeremiah/26-20 "The Persecution of Uriah and Jeremiah"): Describes the persecution and execution of prophets, illustrating the danger faced by God's messengers.
* [Acts 5:33-39](/acts/5-33 "Gamaliel's Counsel to the Sanhedrin"): Gamaliel's warning to the Sanhedrin against opposing God's work, echoing the principle that those who fight against God's servants ultimately fight against God Himself.

### REFLECTION AND APPLICATION
In moments of profound crisis and suffering, it is a natural human tendency to seek explanations, and often, to assign blame. King Jehoram's outburst in [2 Kings 6:31](/2_kings/6-31 "2 Kings 6:31 - King Jehoram's Oath Against Elisha") serves as a powerful cautionary tale. His despair led not to repentance or renewed faith, but to irrational anger directed at the very person through whom God was working. This teaches us the vital importance of discerning the true source of our troubles and responding with wisdom and faith, rather than impulsive blame. When faced with overwhelming circumstances, our first impulse should be to turn to God in humility and prayer, trusting in His sovereignty and seeking His guidance, even when His ways are mysterious or His messengers deliver uncomfortable truths. We are called to cultivate a spirit of patience and trust, remembering that God often works through seemingly impossible situations to display His glory and faithfulness.

#### Questions for Reflection
* **How do I typically react when I face overwhelming difficulties or suffering? Do I tend to blame others, God, or seek to understand the situation from a spiritual perspective?**
* **In what ways might I be tempted to "kill the messenger" when confronted with uncomfortable truths or divine guidance that challenges my assumptions or desires?**
* **How can I cultivate a deeper trust in God's sovereignty and His appointed instruments, even when circumstances seem bleak or His timing is not what I expect?**

### FAQ
**Why did King Jehoram blame Elisha for the famine?**

Answer: King Jehoram likely blamed Elisha for several reasons. First, as God's prophet, Elisha was perceived as God's representative on earth, and thus, if suffering was occurring, it was natural for the king to assume the prophet either caused it through a curse or could have prevented it through prayer. Second, the king was in a state of extreme desperation and emotional distress due to the horrific famine, leading to irrational thought and a search for a scapegoat. It's easier to blame a visible human agent than to confront the nation's spiritual failings or God's judgment. Third, there was a long-standing tension between the kings of Israel and the prophets, especially those who challenged royal authority or called for repentance, as Elisha often did. The king may have seen Elisha as a hindrance or an obstacle to his own power, rather than a divine aid.

**What was the significance of the king's oath, "God do so and more also to me"?**

Answer: This phrase is a solemn self-imprecatory oath, a common legal and religious formula in the ancient Near East. By uttering it, the speaker invokes a divine curse upon themselves if they fail to fulfill their vow. It signifies an absolute and binding commitment to the stated action. In [2 Kings 6:31](/2_kings/6-31 "2 Kings 6:31 - King Jehoram's Oath Against Elisha"), King Jehoram uses it to express his fierce and immediate determination to execute Elisha. It highlights the depth of his anger and his conviction that Elisha must die for the suffering to end, placing his own life under divine judgment if he doesn't carry out the execution. This oath underscores the dramatic tension and the king's profound misjudgment of the situation.

### CHRIST-CENTERED FULFILLMENT
The dramatic confrontation in [2 Kings 6:31](/2_kings/6-31 "2 Kings 6:31 - King Jehoram's Oath Against Elisha"), where an earthly king vows to execute God's prophet out of misplaced blame and despair, powerfully foreshadows the ultimate rejection and crucifixion of Jesus Christ. Just as Elisha, the faithful messenger of God, was wrongly accused and threatened by the very people he sought to serve, so too was Jesus, the Son of God, rejected by the religious and political authorities of His day. The Jewish leaders, facing the "famine" of Roman oppression and spiritual blindness, sought to "kill the messenger" rather than embrace the divine truth He offered [John 19:15](/john/19-15 "John 19:15 - 'Crucify Him!'"). Elisha's suffering and subsequent vindication, as God miraculously delivers Samaria in [2 Kings 7](/2_kings/7 "2 Kings 7 - Elisha's Prophecy of Abundance and Samaria's Deliverance"), points to Christ's own suffering, death, and glorious resurrection, which ultimately vindicated Him as the true King and Deliverer. Unlike Jehoram's failed attempt to silence Elisha, the powers of this world did succeed in crucifying Jesus, but this act, far from being a defeat, was God's ultimate plan for salvation [Acts 2:23](/acts/2-23 "Acts 2:23 - God's Predetermined Plan"). Through Christ, the true "head" who was cut off and then raised, God provided not just physical sustenance, but eternal life and deliverance from the ultimate "famine" of sin and death [John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life").

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

Ruth 1:17

Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, [if ought] but death part thee and me.

1 Kings 19:2

Then Jezebel sent a messenger unto Elijah, saying, So let the gods do [to me], and more also, if I make not thy life as the life of one of them by to morrow about this time.

John 11:50

Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

2 Samuel 3:35

And when all the people came to cause David to eat meat while it was yet day, David sware, saying, So do God to me, and more also, if I taste bread, or ought else, till the sun be down.

Jeremiah 37:15

Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe: for they had made that the prison.

Jeremiah 37:16

When Jeremiah was entered into the dungeon, and into the cabins, and Jeremiah had remained there many days;

1 Samuel 25:22

So and more also do God unto the enemies of David, if I leave of all that [pertain] to him by the morning light any that pisseth against the wall.