Elisha said to the king of Israel, “What have I to do with you? Go to the prophets of your father, and to the prophets of your mother.” The king of Israel said to him, “No, for Yahweh has called these three kings together to deliver them into the hand of Moab.”
Parallel Translations
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Elisha said to the king of Israel, “What have I to do with you? Go to the prophets of your father, and to the prophets of your mother.” The king of Israel said to him, “No, for Yahweh has called these three kings together to deliver them into the hand of Moab.”
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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.
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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.'
Cross-references (16)
Passages linked to 2 Kings 3:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Kings 18:19 Now therefore send, and gather to me all Israel to Mount Carmel, and four hundred fifty of the prophets of Baal, and four hundred of the prophets of the Asherah, who eat at Jezebel’s table.”
- 1 Kings 22:6 Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Should I go against Ramoth Gilead to battle, or should I refrain?” They said, “Go up; for the Lord will deliver it into the hand of the king.”
- Deuteronomy 32:37-39 He will say, “Where are their gods, the rock in which they took refuge; which ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise up and help you! Let them be your protection. “See now that I myself am he. There is no god with me. I kill and I make alive. I wound and I heal. There is no one who can deliver out of my hand.
- 1 Kings 22:10-11 Now the king of Israel and Jehoshaphat the king of Judah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets were prophesying before them. Zedekiah the son of Chenaanah made himself horns of iron, and said, “Yahweh says, ‘With these you will push the Syrians, until they are consumed.’ ”
- 1 Kings 22:22-25 Yahweh said to him, ‘How?’ He said, ‘I will go out and will be a lying spirit in the mouth of all his prophets.’ He said, ‘You will entice him, and will also prevail. Go out and do so.’ Now therefore, behold, Yahweh has put a lying spirit in the mouth of all these your prophets; and Yahweh has spoken evil concerning you.” Then Zedekiah the son of Chenaanah came near, and struck Micaiah on the cheek, and said, “Which way did Yahweh’s Spirit go from me to speak to you?” Micaiah said, “Behold, you will see on that day, when you go into an inner room to hide yourself.”
- 2 Kings 3:10 The king of Israel said, “Alas! For Yahweh has called these three kings together to deliver them into the hand of Moab.”
- Judges 10:14 Go and cry to the gods which you have chosen. Let them save you in the time of your distress!”
- Ruth 1:15 She said, “Behold, your sister-in-law has gone back to her people and to her god. Follow your sister-in-law.”
- Proverbs 1:28 Then they will call on me, but I will not answer. They will seek me diligently, but they will not find me;
- Jeremiah 2:27-28 who tell wood, ‘You are my father,’ and a stone, ‘You have given birth to me,’ for they have turned their back to me, and not their face; but in the time of their trouble they will say, ‘Arise, and save us!’ “But where are your gods that you have made for yourselves? Let them arise, if they can save you in the time of your trouble; for you have as many gods as you have towns, O Judah.
- Ezekiel 14:3-5 “Son of man, these men have taken their idols into their heart, and put the stumbling block of their iniquity before their face. Should I be inquired of at all by them? Therefore speak to them, and tell them, ‘The Lord Yahweh says: “Every man of the house of Israel who takes his idols into his heart, and puts the stumbling block of his iniquity before his face, and comes to the prophet; I Yahweh will answer him therein according to the multitude of his idols; that I may take the house of Israel in their own heart, because they are all estranged from me through their idols.” ’
- Hosea 6:1 “Come! Let’s return to Yahweh; for he has torn us to pieces, and he will heal us; he has injured us, and he will bind up our wounds.
- Matthew 8:29 Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?”
- John 2:4 Jesus said to her, “Woman, what does that have to do with you and me? My hour has not yet come.”
- 2 Corinthians 5:16 Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more.
- 2 Corinthians 6:15 What agreement does Christ have with Belial? Or what portion does a believer have with an unbeliever?
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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Geneva Bible translators 1599 · Public Domain The wicked esteem not the servants of God, but…
The wicked esteem not the servants of God, but when they are driven by every necessity and fear of the present danger.
He knew that this wicked king would have but used his counsel to serve his turn, and therefore, he disdained to answer him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Ki 3:13 And Elisha said unto the king of…
2Ki 3:13 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.
Ver. 13. What have I to do with thee? &c.] See how infinitely the Lord scorneth the addresses and services of ungodly persons. {Eze 20:3}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain What have I to do with thee? I desire…
What have I to do with thee? I desire to have no discourse nor converse with thee.
To the prophets of thy father, and to the prophets of thy mother, i.e. to the calves, which thou after thy father’s example dost worship; and to the Baals which thy mother yet Worshippeth by thy permission, and to which thy heart is yet inclined, though thou hast destroyed one of his images for politic reasons. Let these idols whom thou worshippest in thy prosperity now help thee in thy distress.
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Nay, I renounce those false prophets and Baals, and will seek to none but God for help.
These three kings: if thou hast no respect for me, yet pity this innocent king of Edom, and good Jehoshaphat, who are involved in the same danger with myself.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But now bring me a minstrel,.... A piper, a…
But now bring me a minstrel,.... A piper, a man that knows how to play upon the harp, as the Targum; according to Procopius Gazaeus, this was one of the Levites he ordered to be fetched, who was used to the spiritual melody of David, and could play on musical instruments as he directed. This he did to allay his passion, and compose his spirits, ruffled at the sight of Jehoram, and to fit him to receive prophetic inspiration, which sometimes came upon the Lord's prophets when thus employed, see Sa1 10:5. Some think (h) the music the prophet called for is that sort the Greeks call "harmony", which is the gravest and saddest, and settles the affections:
and it came to pass, when the minstrel played, that the hand of the Lord came upon him; the spirit of prophecy, as the Targum, which came by the power of God, and as a gift from his hand.
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(h) Weemse's Christ. Synagog. l. 1. c. 6. sect. 4. p. 143.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain What have I, &c. - I desire to have…
What have I, &c. - I desire to have no discourse with thee. Get thee - To the calves, which thou after thy father's example dost worship; and to the Baals which thy mother yet worshippeth by thy permission; let these idols whom thou worshippest in thy prosperity, now help thee in thy distress.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. Get thee to the prophets of thy…
Verse 13. Get thee to the prophets of thy father] This was a just, but cutting reproof.
Nay] The Chaldee adds here, I beseech thee, do not call the sins of this impiety to remembrance, but ask mercy for us; because the Lord hath called, c. The Arabic has, I beseech thee, do not mention of our transgressions, but use kindness towards us. It is very likely that some such words were spoken on the occasion but these are the only versions which make this addition.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Ki 3:13. Elisha said to the king of Israel,…
2Ki 3:13. Elisha said to the king of Israel, What have I, &c.? — I desire not to have any discourse with thee. Get thee to the prophet of thy father, &c. — Seek counsel and help of thy false prophets and of their gods, the calves, which thou, after thy father’s example, worshippest; and the Baals, which thy mother yet worships by thy permission. Let these idols, which thou servest in thy prosperity, now help thee in thy distress. The king of Israel said, Nay, &c. — That is, I will not consult them; but do thou now give us counsel how we may be extricated from this great distress. For the Lord hath called, &c. — He was sensible it was by the particular providence of the God of Israel that he was brought into this strait, and perhaps secretly he believed in Jehovah alone as the true God, though, for political reasons, he worshipped the calves.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Jehoram’s humility in seeking 2Ki 3:12 instead of summoning…
Jehoram’s humility in seeking 2Ki 3:12 instead of summoning Elisha, does not save him from rebuke. His reformation 2Ki 3:2 had been but a half reformation - a compromise with idolatry.
Nay: for the Lord hath called ... - The force of this reply seems to be - “Nay, reproach me not, since I am in a sore strait - and not only I, but these two other kings also. The Lord - Yahweh - is about to deliver us into the hand of Moab. If thou canst not, or wilt not help, at least do not reproach.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Mother, whom thou supportest. This is not an order,…
Mother, whom thou supportest. This is not an order, but a sarcasm (Haydock) which the king deserved. (Calmet) --- Christ said to Judas, what thou dost, do quickly, John xiii. 27. (Haydock) --- With what liberty does the prophet speak to an impious king! shewing himself worthy to succeed Elias, and actuated by the like zeal for God.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain What have I to do with thee? &c.--Wishing to…
What have I to do with thee? &c.--Wishing to produce a deep spirit of humility and contrition, Elisha gave a stern repulse to the king of Israel, accompanied by a sarcastic sneer, in bidding him go and consult Baal and his soothsayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of the Lord in this distress, drew from the prophet the solemn assurance, that solely out of respect to Jehoshaphat, the Lord's true servant, did he take any interest in Jehoram.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. Get thee to the prophets of thy father…
13. Get thee to the prophets of thy father — A proper respect for the true God of Israel demanded that Jehoram should then and there receive a severe rebuke, for though he had put away the idols of his father, (2Ki_3:2,) he had not returned to the pure worship of Jehovah.
Nay — Reproach me not, (such is the purport of his words,) for we all seem to be about to fall into the power of Moab.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. What have I to do with thee?] An…
13. What have I to do with thee?] An expression equivalent to a command to be gone. Cf. Mar_5:7; Luk_8:28; Joh_2:4.
the prophets of thy father] It would be no easy task, however willing Jehoram might be, to put down at once the worship of Baal. We know indeed that this was not done. Only the special outward mark, ‘the pillar of Baal’ (verse 2), which indicated the royal attachment to the idolatrous rites, and stood perhaps in the king’s own ground, was put down. Jehoram would be forced to trust to the power of opinion to banish the worship completely. It is so much more easy to encourage wrong than to get rid of it. Hence to Elisha the acts of Jehoram would seem very fainthearted, and he would be held for a sharer in the ways of Ahab and Jezebel.
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Nay] i.e. Send me not away thus. And in his next sentence he admits that the orderer of all these events is Jehovah, and confesses by implication that to Him only can they look for aid.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) Unto the king of Israel.—As the leader of…
(13) Unto the king of Israel.—As the leader of the confederacy; or as Elisha’s sovereign, who might be supposed to have brought the others to the prophet.
The prophets of thy father—i.e., the Baal prophets (comp. 1Ki_18:19) and false prophets of Jehovah (1Ki_22:6; 1Ki_22:11). Elisha’s sarcasm indicates that the former had not been wholly rooted out.
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Nay.—Heb., ‘al; Greek, μή. “Say not so;” or, “Repulse me not.” (Comp. Rth_1:13.)
These three kings.—And not one (myself) only, emphasising the word three. Or else Jehoram would rouse compassion by the magnitude of the imminent disaster.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And Elisha said unto the King of Israel, What…
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. Despite Jehoram"s self-humiliation, Elisha regards it as incumbent on him to rebuke the monarch, who, though he had "put away the image of Baal which his father had made," still "wrought evil in the sight of the Lord," and "cleaved to the sins of Jeroboam the son of Nebat". (2Ki_2:2, 2Ki_2:3) Jehoram must not be allowed to suppose that he has done enough by his half-repentance and partial reformation; he must be rebuked and shamed, that he may, if possible, be led on to a better frame of mind. "What," says the prophet, "have I to do with thee? What common ground do we occupy? What is there that justifies thee in appealing to me for aid? Get thee to the prophets of thy father the four hundred whom Ahab gathered together at Samaria, to advise him as to going up against Ramoth-Gilead (1Ki_22:6) the prophets of thy mother," the Baal-prophets, whom Jezebel, who was still alive, and held the position of queen-mother, still maintained (2Ki_10:19) thee to them, and consult them. On them thou hast some claim; on me, none." 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. A most soft and meek answer one well calculated to "turn away wrath." "Nay," says the king; "say not so. Let not that be thy final answer. For it is not I alone who am in danger. We are three kings who have come down to thee to ask thy aid; we are all in equal danger; have respect unto them, if thou wilt not have respect unto me; and show them a way of deliverance.
Vers. 13-19.
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The servant of God in the presence of the great of the earth.
Three lessons may be learnt from the conduct of Elisha before the confederate kings.
I A LESSON OF ZEAL FOR GOD. Elisha does not allow himself to be abashed by the earthly grandeur and dignity of his visitors, or to be rendered yielding and complaisant by the compliment which they have paid him in seeking him out, instead of summoning him to their presence. As the servant and minister of God, he is always in a grander presence than theirs ("As the Lord God liveth, before whom I stand," ver. 14); and as God"s mouthpiece he is entitled to be approached, even by the most exalted of human dignitaries, as a superior. Out of zeal for God he asserts himself, and adopts a tone of rebuke, remonstrance, and almost contempt, which would have ill befitted a subject, had he not been acting in the capacity of God"s prophet and representative.
II A LESSON OF FEARLESSNESS. Oriental kings are not accustomed to rebuke, and are apt to resent it. They have despotic, or quasi-despotic power, and can visit with very severe pains and penalties those who provoke them. Ahab imprisoned Micaiah the son of Imlah, and fed him with "the bread of affliction and the water of affliction"; (1Ki_22:27) Jezebel sought Elijah"s life; (1Ki_19:2) Joash was privy to the murder of Zechariah the son of Jehoiada. (2Ch_24:20) In openly rebuking Jehoram, his sovereign, on account of his idolatry, Elisha showed a boldness and a fearlessness that were at once surprising and admirable. He evidently "did not fear what flesh could do unto him". (Psa_56:4)
III A LESSON OF PREPAREDNESS FOR DIVINE EFFLUENCES. Elisha, having exhibited his zeal for God and his fearlessness of man, had finally to address himself to the special needs of the occasion. Three kings had applied to him to know the will of God with respect to a certain difficult conjuncture. He did not yet know it. How could he bring himself into the frame of mind best fitted to receive an effluence from on high? He regarded music as, under the circumstances, the best preparation. His example teaches us
(1) that music has religious uses;
(2) that it is of the utmost importance to prepare ourselves, if we would have the Divine Spirit speak to our own spirits. Men often complain that they derive no benefit from sacramental and other ordinances. May not the reason be that they do not prepare themselves aright? The Holy Spirit will not enter into our hearts unless they are made ready for his august presence.
Vers. 13-15.
Elisha and the minstrel.
When the kings come down to see him, at first Elisha is filled with just indignation. He rebukes the King of Israel for his godlessness, and says, "What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother." And then, when Jehoram repeats his profanity of throwing the blame upon God, Elisha protests that, but for the presence of Jehoshaphat King of Judah, he would have nothing more to do with him. But he has God"s people to think of, and God"s message, and so, in order to calm his mind and bring him into a fit state to deliver God"s message, he says, "Bring me a minstrel" (the Hebrew word means one who played upon the harp). "And it came to pass, when the minstrel played, that the hand of the Lord came upon him." And then Elisha delivers to them that command of God by obeying which the armies obtained at once refreshing and safety, strength and victory. We learn here
I THE USE OF MEANS IN GENERAL. The kings had not taken the right way to obtain success. In setting out on their expedition they had used no means to obtain God"s guidance. They trusted in the arm of flesh, and leaned to their own understanding. Then at last, when in a difficulty, in distress for want of water, and in danger of being defeated by their enemies, they think then of some means of obtaining God"s help. It was no harm for them to look to the state of their armies, and to take the best military advice, they could get, provided they had first of all sought direction from God. But this they had not done. Elisha acts very differently. He seeks to put his mind into a fit state to receive and deliver God"s message.
1. We ought to use means to bring our souls into fellowship with God. There are few persons, no matter how godless, no matter how worldly, who do not cherish the hope of getting to heaven and being with God hereafter. But when are they going to prepare for heaven? Many professing Christians lead practically godless lives. They seldom or never read the Word of God. They never pray to God in any real sense of the word, at least. Are they in a fit state to enter God"s heaven? When, then, is the preparation to be made? Death-bed preparation is a rare thing, and at best a very mean thing, though one would rather see a poor sinner turning to his God at the eleventh hour than not at all. Unless you are converted, you are never fit to enter heaven. "Prepare to meet thy God." Use the means which God has given you to obtain the salvation of your soul. Strive to enter in at the narrow door. Look to Jesus as your Savior. Search the Scriptures, for in them eternal life is to be found. They are able to make you wise unto salvation. Go where you will get blessing. Here is one means which Christ himself recommends to every sinner, "Come unto me, all ye that labor and are heavy laden, and I will give you rest. The same exhortation is applicable to Christian people. Use the means to bring your souls into fellowship with God, to obtain the touch of God"s hand. Use every means to promote the spiritual life of yourselves and others. How important for parents and children is the observance of family prayer! Many a conversion, many a consecration of a young life to God, can be traced to the words read, to the earnest pleadings offered up, at the family altar.
Happy that home where God-fearing parents
... their secret homage pay, And proffer up to heaven the warm request That he who stills the raven"s clam"rous nest, And decks the lily fair in flow"ry pride, Would in the way his wisdom sees the best For them and for their little ones provide; But chiefly in their hearts with grace Divine preside.
2. We ought to use also the best means for carrying on Gods work. The Church must not despise the use of means. What progress is made in facilities for carrying on the business of the world! What rapid communication! What gigantic efforts made to push commercial enterprises! And is the Church of Christ to be the only body that is asleep?
Is there no need for activity, for earnestness, for push, in the concerns of eternity? While immortal souls are perishing, while so many fields are white to harvest, ought we not to be up and doing? There are methods that it is no advantage for the Church to adopt, But the Church of Christ should avail itself of every lawful means to advance the Redeemer"s kingdom. It should use the press far more than it does. It should advertise far more than it does. It should do anything and everything in the way of enterprise that will bring the gospel to the people, and that will bring the people to the gospel. It must go out into the streets and lanes of the city, to the highways and hedges of the country, and compel the people to come in. The Church that knows best how to use the means which modern civilization has placed at its disposal, is the Church that will do most, with God"s blessing and the presence of his Spirit, to advance the kingdom of Christ. We must seek to use everything and win everything for Jesus. Some persons say that ministers are so often talking about money. There is so much money devoted to the service of the devil and of sin and of pleasure every week, that it is the minister"s duty to try to win a little of it for Christ. If he spoke about it every Sunday it would not be one whir too often. Let us use the means if we want to win the world for Jesus. Let us not think that anything will do for him. Let us not give to the Lord that which costs us nothing.
II THE USE OF MUSIC IS PARTICULAR. When Elisha said, "Bring me a minstrel," it was because he believed the harper"s music would be a real help to him in experiencing God"s presence and in doing God"s work. And he was right. For "it came to pass, when the minstrel played, that the hand of the Lord came upon him." There are many uses of music in the Christian life.
1. Music is an inspiration for work and warfare. Why is it that our regiments go forth to battle accompanied by their bands of music? Is it not that they may be inspirited and cheered by martial and triumphant strains? Is there no place, then, for inspiring music in the Christian life? Are there not times when our spirits flag, and we are easily discouraged? At such times how inspiriting is a joyful song of praise!
1. Music is also a soother of the spirit. So it was here in Elisha"s case. So it was in the case of King Saul. When David played before him on his harp, the evil spirit went from him, and the troubled mind became at peace. We read also in the account of the Last Supper of our Lord, just before his agony at Gethsemane and on the cross, that "when they had sung a hymn, they went out to the Mount of Olives." Who can doubt that the spirits both of Master and disciples were soothed and tranquillized as their hearts and voices joined together in the hymn of praise?
2. Music is largely the occupation of the redeemed in heaven. St. John tells us in the Revelation, "And I heard the voice of harpers harping with their harps: and they sung as it were a new song before the throne, and the four living creatures, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth." The sweetest earthly music we have ever heard, the largest and best-trained chorus of human voices, will give us but a faint conception of the sweetness and grandeur of the heavenly music. Mozart or Mendelssohn, Handel or Beethoven, never in their loftiest flights conceived a strain so thrilling as the song around the throne of God. Considering, therefore, the power of music, considering the uses to which it may be put on earth and the help it renders to true devotion, considering the place assigned to it in heaven, it may fairly be claimed that music should be more cultivated by the Christian Church. While we do not go to church for a musical performance, we should have in our churches the very best music it is possible to have. It is often the very worst. The best music ought not to be left to the service of the devil and of the world. To preach the gospel is our great work. Yea; but there is no special merit in preaching the gospel unless you try to get the people to come and hear it. There is really no reason why we should not preach the gospel, and have attractive services and bright music at the same time. Martin Luther said, "One of the finest and noblest gifts of God is music. This is very hateful to the devil, and with it we may drive off temptations and evil thoughts. After theology, I give the next and highest place to music. It has often aroused and moved me so that I have won a desire to preach. We ought not to ordain young men to the office of preacher, if they have not trained themselves and practiced singing in the schools." Luther was not far wrong. Our congregations should devote more time to the practice and preparation of congregational psalmody. Young ladies, young men, with musical gifts and accomplishments why not consecrate them to the service of Jesus?
Sing at the cottage bedside; They have no music there, And the voice of praise is silent After the voice of prayer.
Sing of the gentle Savior In the simplest hymns you know, And the pain-dimmed eye will brighten As the soothing verses flow.
Sing! that your song may silence The folly and the jest, And the "idle word" be banished As an unwelcome guest.
Sing to the tired and anxious It is yours to fling a ray, Passing indeed, but cheering, Across the rugged way.
Thus, aided by his blessing, The song may win its way Where speech had no admittance, And change the night to day.
C.H.I.
Vers. 13-27.
Aspects of a godly man.
Elisha said unto the King of Israel, What have I to do with thee?" etc. Elisha was confessedly a godly man of a high type, and these verses reveal him to us in three aspects.
I AS RISING SUPERIOR TO KINGS. When these three kings Jehoshaphat the King of Judah, Jehoram the King of Israel, and the King of Edom approached Elisha, was he overawed by their splendor? or was he elated by their visit? No. He was no flunkey; no true man ever is. Here are his sublimely manly words, "What have I to do with thee?
1. He rebukes Jehoram for his idolatry. "Get thee to the prophets of thy father, and to the prophets of thy mother." "In your prosperity you Israelite kings have been serving these false gods, and you have despised me as the servant of the true God. Why come to me now in your distress? Go and try what they can do for you." What courage in this poor lonely man, thus calmly to confront and honestly to rebuke a monarch! Ah me! where is this courage now? The loudest professors of our religion in these times will too often crouch before kings, and address them in terms of fawning flattery.
2. He yields to their urgency out of respect to the true religion. "And Elisha said, As the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the King of Judah, I would not look toward thee, nor see thee." Jehoshaphat was pre-eminently a godly man, (2Ch_17:5, 2Ch_17:6) and that influenced the great Elisha to interpose on his behalf. "Them that honor me I will honor," saith the Lord. A godly man is the only true independent man on this earth; he can "stand before kings" and not be ashamed, and rebuke princes as well as paupers for their sins. Whither has this spirit fled? We are a nation of sycophants. Heaven send us men!
II AS PREPARING FOR INTERCESSION WITH HEAVEN. What these kings wanted was the interposition of Heaven on their behalf, and they here apply to Elisha to obtain this; and after the prophet had acceded to their request, he seeks to put himself in the right moral mood to appeal to Heaven, and what does he do. But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him." Probably his mind had been somewhat ruffled by the presence of these kings, especially at the sight of Jehoram, the wicked and idolatrous king, and before venturing an appeal to Heaven he felt the need of a devout calmness. Hence he called for music, and as the devout musician sounded out sweet psalmody on his ear, he became soothed and spiritualized in soul. The power of music, especially the music which is the organ of Divine ideas, has in every age exerted a soothing and elevating influence on the human soul. By the harp David expelled the evil spirit from the heart of Saul. "Buretti declares music to have the power of so affecting the whole nervous system as to give sensible ease in a large variety of disorders, and in some cases to effect a radical cure: particularly he instances sciatica as capable of being relieved by this agency. Theophrastus is mentioned by Pliny as recommending it for the hip gout; and there are references on record by old Cato and Varro to the same effect. Aesculapius figures in Pindar as healing acute disorders with soothing songs.
Music exalts each joy, allays each grief, Expels diseases, softens every pain, Subdues the rage of poison and of plague, And hence the wise of ancient days adored One power of physic, melody, and song.
Luther taught that the "spirit of darkness abhorred sweet sounds." There is a spiritual mood necessary in order to have intercourse with Heaven, and this mood it is incumbent on every man to seek and retain.
III AS BECOMING THE ORGAN OF THE SUPERNATURAL.
(1) Through him God made a promise of deliverance. "For thus saith the Lord, Ye shall not see wind, neither shall ye see rain," etc. (vers. 17-19).
(2) Through him God effected their deliverance. "And when they came to the camp of Israel, the Israelites rose up and smote the Moabites," etc. (vers. 24, 25). Thus the Almighty made this godly man both to foretell and fulfill his plans. We would remind those who are skeptical of this, and who perhaps ridicule the idea of man becoming the organ of Divine power:
1. That there is nothing antecedently improbable in this. God works through his creatures; since he created the universe he employs it as his agent. What wonders he works through the sun, the atmosphere, etc.! Science teaches that even through worms he prepares the soil of this earth to produce food for man and beast. But inasmuch as man is confessedly greater than the material universe for he is the offspring of the Infinite, and participates in the Divine nature it cannot be absurd to regard him in a preeminent sense as an organ of the supernatural.
2. Biblical history attests this. Moses, Christ, and the apostles performed deeds that seem to us to have transcended the natural. A morally great man becomes "mighty through God." God has ever worked wonders through godly men, and ever will. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And Elisha said unto the King of Israel, What…
2Ki_3:13-17
And Elisha said unto the King of Israel, What have I to do with thee
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Aspects of a godly man
Elisha was confessedly a godly man of a high type, and these verses reveal him to us in three aspects:--
I.
As rising superior to kings.
1. He rebukes them for their idolatry. The loudest professors of our religion in these times will crouch before kings, and address them in terms of fawning flattery.
2. He yields to their urgency out of respect to the true religion. And Elisha said, As the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the King of Judah, I would not look toward thee, nor see thee. Jehoshaphat was pre-eminently a godly man (2Ch_17:5-6), and that influenced this great Elisha to interpose on their behalf. Those that honour me I will honour, saith the Lord. A godly man is the only truly independent man on this earth; he can stand before kings and not be ashamed, and rebuke princes as well as paupers for their sins.
II. As preparing for intercession with heaven what these kings wanted was the interposition of heaven on their behalf, and they here apply to Elisha to obtain this: and after the prophet had acceded to their request, he seeks to put himself in the right moral mood to appeal to heaven, and what does he do? But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him. Probably his mind had been somewhat ruffled by the presence of these kings, especially at the sight of Jehoram, the wicked and idolatrous king, and before venturing an appeal to heaven he felt the need of a devout calmness. Hence he called for music, and as the devout musician sounded out sweet psalmody on his ear he became soothed and spiritualised in soul. Luther taught that the spirit of darkness abhorred sweet sounds. There is a spiritual mood necessary in order to have intercourse with heaven, and this mood it is incumbent on every man to seek and retain.
III. As becomes the organ of the supernatural.
1. Through him God made a promise of deliverance. Through him God affected their deliverance (2Ki_3:24-25). We would remind those who perhaps ridicule the idea of man becoming the organ of Divine power:
1. That there is nothing antecedently improbable in this. God works through His creatures; since He created the universe He employs it as His agent.
2. Biblical history attests this. Moses, Christ, and the apostles performed deeds that seem to us to have transcended the natural. A morally great man becomes mighty through God. God has ever worked wonders through godly men, and ever will (Homilist.)
Holy Spirit should come upon him to inspire him with prophetic utterances. Holy men of God spake as they were moved by the Holy Ghost. We need that the hand of the Lord should be laid upon us, for we can never open our mouths in wisdom except we are under the Divine touch. Elisha had noticed that the Spirit of God acted upon him most freely when his mind was restful and subdued. He found himself best prepared for the heavenly voice when the noise within his soul was hushed, and every disturbing emotion was quieted. Having ascertained this fact by observation, he acted upon it. He could not create the wind of the Spirit, but he could set his sail to receive it, and he did so. At the particular time alluded to in the text, Elisha had been greatly irritated by the sight of Jehoram, the King of Israel, the son of Ahab and Jezebel. In the true spirit of his old master, Elijah, the prophet, let Jehoram know what he thought of him; and having delivered his soul, he very naturally felt agitated and distressed, and unfit to be the mouthpiece for the Spirit of God. He knew that the hand of the Lord would not rest upon him while he was in that state, and therefore he said, Bring me a minstrel. The original Hebrew conveys the idea of a man accustomed to play upon the harp. Under the influence of minstrelsy his mind grew quiet, his agitation subsided, his thoughts were collected, and the Spirit of God spake through him. It was a most commendable thing for him to use the means which he had found at other times helpful, though still his sole reliance was upon the hand of the Lord.
I. Let us strive to be in a fit state for the Lords work. If we know of anything that will put our mind into such a condition that the Spirit of God is likely to work upon us and speak through us, let us make use of it.
1. It is very evident that we, too, like the prophet, have our hindrances. We are at times unfit for the Masters use. Our minds are disarranged, the machinery is out of order, the sail is furled, the pipe is blocked up, the whole soul is out of gear. The hindrance in Elishas case came from his surroundings. He was in a camp; a camp where three nations mixed their discordant voices; a noisy, ill-disciplined camp, and a camp ready to perish for thirst. There was no water, and the men-at-arms were perishing; the confusion and clamour must have been great. Prophetic thought could scarcely command itself amid the uproar, the discontent, the threatening from thousands of thirsty men. Three kings had waited on the prophet; but this would not have disconcerted him had not one of them been Jehoram, the son of Ahab and Jezebel. What memories were awakened in the mind of Elijahs servant by the sight, of the man in whom the proud dame of Sidon and her base-minded consort lived again. Elisha acted rightly, and bravely. When he saw Jehoram coming to him for help, he challenged him thus--What have I to do with thee? Get thee to the prophets of thy father, and to the prophets of thy mother. When the king humbly and with bated breath confessed that he saw the hand of Jehovah in bringing the three kings together, the prophet scarcely moderated his tone, but exclaimed, As the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat, the King of Judah, I would not look toward thee, nor see thee. It was fit that he should be in that temper; the occasion demanded it. Still it was not a fit preface to the inward whisper of the Spirit of God, and the prophet did not feel ready for his work. Do you not occasionally fred yourself in an unhappy position? You have to preach, or to teach a class in school, or to carry an edifying word to a sick person, but everything distracts you. What With noise, or domestic trouble, or sinful neighbours, or the railing words of some wicked man, you cannot get into a fit frame of mind. Little things grieve great minds.
2. Elishas hindrances lay mainly in his inward feelings: he could not feel the hand of the Lord upon him until the inner warfare had been pacified. He burned with indignation at the sight of the son of Jezebel, and flashed words of flame into his face. I know of nothing that is more likely to put a man out of order for the communications of the Spirit of God than indignation. Even though we may be able to say, I do well to be angry, yet it is a very trying emotion. Doubtless, also, the prophets spirits were depressed. Be saw before him the King of Edom, an idolater; the King of Israel, a votary of the calves of Jeroboam; and Jehoshaphat, the man of God, in confederacy with them. This last must have pained him as much as anything. What hope was there for the cause of truth and holiness when even a godly prince was in alliance with Jezebels son? Moreover, the servant of God must have been the subject of a fierce internal conflict between two sets of thoughts. Indignation and pity strove within his heart. His justice and his piety made him feel that he could have nothing to do with two idolatrous kings; but pity and humanity made him wish to deliver the army from perishing by thirst. Like a patriot, he sympathised with his people; but, like a prophet, he was jealous for his God.
3. But what are our helps when we are pressed with hindrances? Is there anything which in our case may be as useful as a harp? Bring me a minstrel, said the prophet, for his mind was easily moved by that charming art. Music and song soothed and calmed and cheered him. Among our own helps singing holds a chief place; as saith the apostle, Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord. Suppose, however, that singing has no such power over you; let me recommend to you the quiet reading of a chapter of Gods Word.
II. We should use every means to obtain the touch of the Divine hand.
III. We should more abundantly use holy minstrelsy. Saints and sinners, too, would find it greatly to their benefit if they said, Bring me a minstrel. This is the worlds cry whenever it is merry, and filled with wine. The art of music has been prostituted to the service of Satan. It is for us to use singing in the service of God, and to make a conquest of it for our Redeemer. Worldlings want the minstrel to excite them; we want him to calm our hearts and still our spirits. That is his use to us, and we shall do well to employ the harper to that end. When the house is full of trouble, and your heart is bowed down, is it not well to say, Bring me a minstrel, and let him sing to me the 27th Psalm: The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. When we come to die we will breathe our last breath to music. Then will we say, Bring me a harper, and like Jacob and Moses we will sing ere we depart. Our song is ready. It is the 23rd Psalm: The Lord is my shepherd; I shall not want. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; Thy rod and Thy staff they comfort me. Suppose you have done with the minstrelsy which I have now mentioned, there is next the music of gospel doctrine. If these do not charm you, fetch a minstrel from experience. Think how God has dealt with you in times of sorrow and darkness long gone by, and then you will sing, His mercy endureth for ever. If you want music, there is yet a sweeter store. Go fetch a minstrel from Calvary. Commend me for sweetness to the music of the Cross. (C. H. Spurgeon.)
Minstrelsy and inspiration
A Levite, likely, he meant, that played and sung some psalm of David. Such a one the prophet here calleth for, to dispel his grief, say some Hebrew doctors, for the loss of Elijah; from whose translation, till the then present occasion, the spirit of prophecy, say the same authors, rested not upon him. To compose his spirits, say some, much moved with indignation at Jehoram; for which purpose also the Pythagoreans, every night when they went to bed, played on an instrument. And Plato in his laws attributeth the same virtue to music. But besides this, the prophets mind might hereby be raised up to an expectation of God communicating himself. The way to be filled with the Spirit is to edify ourselves by psalms, and hymns, and spiritual songs. (J. Trapp.)
Music
Good music brings restfulness, and it brings ideas; more, it seems to give one wisdom. George Eliot understood that so well. Hear a good deal of music--hear it, if you can, every day; it is better, even, for the imagination, than the noblest verse, because it gives wings to thought, and sets the fancy free, and opens the doors of the unreal world. (Walter Besant.)
The Churchs use of secular aids
We are apt to believe that the Spirit of God is a solitary agent acting by its own strength and conquering by its own power. We think of the beauties of holiness as themselves sufficient to inspire. Shall the hand of God work in unison with the harp of man! Shall the soul be aided to its vision of Divine glory by listening to the strains of a purely human melody and thrilling to the notes of an instrument with mundane strings! Elisha says Yes, he calls for a minstrel before prophesying. The minstrel was probably a man vastly inferior to himself, and was perhaps not a religious man at all; yet Elisha was not ashamed to use him for the service of God. Was he here again influenced by the memory of Elijah, by the tendency to imitate his master? Did he remember how that master was fed by ravens? Did he remember how the mightiest was supported by the ministration of the meanest? Did he remember how the mere secular forces of life had been made to serve the kingdom of God? I think it likely. Elisha must have felt that if the tempestuous soul of his master could be content to be fed by earthly streams, the quiet river of his own life might well be thus satisfied too. At all events he was content. He was satisfied to sun himself in a worldly beauty, to cheer himself into the work for God by a study of the work of man. At the time when he had nothing to draw with, he let the Samaritan bring the pitcher. In the hour when his alabaster box was broken, he allowed his costliest treasures to be carried in earthen vessels. And the Christian Church has ever followed the example of Elisha. The voice of the Church has ever increasingly been, Bring me a minstrel! She began without the minstrel--in the humble precincts of an upper room. But she found that she needed stimulus. She was marching as an army to battle, and, like an army marching to battle, she acquired a blast of music. Christianity has ascended the hill to the tune of trumpets on the plain; and the feet of the Christian soldier have moved in unison with the measure of an earthly melody. The religion of the Cross has proceeded up the dolorous way crowned with the flowers of the worlds field. It has availed itself of every secular aid. It has beautified the places of its worship. It has imparted human graces to its heavenly services. It has cultivated by natural art the voices of its choristers. It has sent its prophets to drink at the wells of worldly wisdom. It has given a literary form to its liturgies It has incorporated with its psalmody the sentiments of men not called inspired. (George Matheson, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 What have I to do with you?
What have I to do with you?
Elisha uses this rhetorical question to emphasize that he and the king have nothing in common. This question can be translated as a statement. AT: "I have nothing to do with you." or "I have nothing in common with you." (See: Rhetorical Question)
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to give them into the hand of Moab
Here the "hand of Moab" refers the Moab's "control." AT: "to give them over to the control of Moab" or "to allow them to be captured by the Moabite army" (See: Metonymy)
As Yahweh of hosts lives, before whom I stand, surely
"As I know that Yahweh of hosts lives, before whom I stand, surely." Here Elisha compares the certainty that Yahweh is alive to the certainty that, if it were not for Jehoshaphat being there, he would not pay attention to Joram. This is a way of making a solemn promise. AT: "As surely as Yahweh of hosts lives, before whom I stand, I promise you, if it" (See: Simile)
before whom I stand
Here serving Yahweh is spoken of as standing in his presence. AT: "whom I serve" (See: Metaphor)
were it not for the fact that I honor the presence of Jehoshaphat king of Judah, I would not pay any attention to you
This can be written in positive form. AT: "I pay attention to you only because I honor the presence of Jehoshaphat king of Judah" (See: Double Negatives)
I honor the presence of Jehoshaphat
Here Jehoshaphat is referred to by his presence. AT: "I honor Jehoshaphat" (See: Metonymy)
I would not pay any attention to you, or even look at you
These two phrases have similar meaning and are used together to emphasize that he would not pay any attention to Joram. AT: "I would not have anything at all to do with you" (See: Parallelism)
translationWords
Yahweh of hosts
life
honor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:13-14 Elisha participated because of Jehoshaphat’s presence, despite his…
3:13-14 Elisha participated because of Jehoshaphat’s presence, despite his entanglement with the pagan Joram.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.