(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. 1 Kings 18:19) and false prophets of Jehovah (1 Kings 22:6; 1 Kings 22:11). Elisha's sarcasm indicates that the former had not been wholly rooted out.
Nay.--Heb., 'al; Greek, ??. "Say not so;" or, "Repulse me not." (Comp. Ruth 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.
Verse 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. 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" (2 Kings 2:2, 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 (1 Kings 22:6) - "and the prophets of thy mother," the Baal-prophets, whom Jezebel, who was still alive, and held the position of queen-mother, still maintained (2 Kings 10:19) - "get 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."
3:6-19 The king of Israel laments their distress, and the danger they were in. He called these kings together, yet he charges it upon Providence. Thus the foolishness of man perverteth his way, and then his heart fretteth against the Lord, Pr 19:3. It was well that Jehoshaphat inquired of the Lord now, but it had been much better if he had done it before he engaged in this war. Good men sometimes neglect their duty, till necessity and affliction drive them to it. Wicked people often fare the better for the friendship and society of the godly. To try their faith and obedience, Elisha bids them make the valley full of pits to receive water. Those who expect God's blessings, must dig pools for the rain to fill, as in the valley of Baca, and thus make even that a well, Ps 84:6. We need not inquire whence the water came. God is not tied to second causes. They that sincerely seek for the dew of God's grace, shall have it, and by it be made more than conquerors.
And Elisha said unto the king of Israel, what have I to do with thee?.... An idolater; I can hold no discourse nor have any conversation with thee, nor give thee any advice or assistance:
get thee to the prophets of thy father, and to the prophets of thy mother; the prophets of Baal, and of the groves:
and the king of Israel said unto him, nay; meaning, he would not apply to them, who he was sensible could give him no relief, only to the Lord God, from whom this affliction was, and therefore begs he would pray to him to have mercy on them; so the Targum,"I beseech thee remember not the sins of that wickedness, pray for mercy for us:"
for the Lord hath called these three kings together, to deliver them into the hand of Moab; signifying, that he should not perish alone, but the other two kings with him, who had no connection with the prophets of his father and mother in their idolatry, and therefore hoped for their sakes mercy would be shown.
The prophets of thy father--i.e., the Baal prophets (comp. 1 Kings 18:19) and false prophets of Jehovah (1 Kings 22:6; 1 Kings 22:11). Elisha's sarcasm indicates that the former had not been wholly rooted out.
Nay.--Heb., 'al; Greek, ??. "Say not so;" or, "Repulse me not." (Comp. Ruth 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.
get thee to the prophets of thy father, and to the prophets of thy mother; the prophets of Baal, and of the groves:
and the king of Israel said unto him, nay; meaning, he would not apply to them, who he was sensible could give him no relief, only to the Lord God, from whom this affliction was, and therefore begs he would pray to him to have mercy on them; so the Targum,"I beseech thee remember not the sins of that wickedness, pray for mercy for us:"
for the Lord hath called these three kings together, to deliver them into the hand of Moab; signifying, that he should not perish alone, but the other two kings with him, who had no connection with the prophets of his father and mother in their idolatry, and therefore hoped for their sakes mercy would be shown.