Movatterモバイル変換

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 Samuel 3:17
And he said, Whatis the thing thatthe LORD hath said unto thee? I pray thee hideit not from me: God do so to thee, and more also, if thou hideany thing from me of all the things that he said unto thee.

1 Samuel 14:44
And Saul answered, God do so and more also: for thou shalt surely die, Jonathan.

if the head

1 Kings 18:17
And it came to pass, when Ahab saw Elijah, that Ahab said unto him,Art thou he that troubleth Israel?

1 Kings 19:2
Then Jezebel sent a messenger unto Elijah, saying, So let the gods doto me, and more also, if I make not thy life as the life of one of them by to morrow about this time.

1 Kings 22:8
And the king of Israel said unto Jehoshaphat,There is yet one man, Micaiah the son of Imlah, by whom we may inquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.

“May God punish me, and ever so severely,
This is a common oath formula in the Old Testament, reflecting the seriousness of the speaker's intent. It invokes divine retribution as a guarantee of the speaker's commitment to their words. This type of oath is seen elsewhere in Scripture, such as inRuth 1:17, where Ruth makes a similar vow to Naomi. It underscores the gravity of the situation and the king's desperation.

if the head of Elisha son of Shaphat
Elisha, the prophet, was the successor of Elijah and a prominent figure in the Northern Kingdom of Israel. His role as a prophet was to convey God's messages, often challenging the king and the people to return to faithfulness. The mention of "the head" signifies a threat of execution, a common practice for dealing with perceived enemies or traitors. Elisha's father, Shaphat, is mentioned to identify him clearly, as was customary in genealogical references.

remains on his shoulders
This phrase is a vivid expression of the king's intent to execute Elisha. It reflects the cultural and historical practice of beheading as a form of capital punishment. The king's anger towards Elisha likely stems from frustration over the ongoing famine and the belief that the prophet, as God's representative, should have intervened.

through this day!”
The urgency in the king's words indicates a critical moment, possibly due to the dire circumstances of the siege of Samaria by the Arameans. The phrase "through this day" suggests an immediate timeframe, highlighting the king's desperation and impulsive decision-making. This reflects the broader biblical theme of human impatience and the tendency to blame God's messengers during times of crisis.

• The speaker is King Joram of Israel, overwhelmed by the horrific famine caused by the Aramean siege (2 Kings 6:24–30).

• His public outburst reveals deep frustration, visible when he tore his clothes in mourning—just as Ahab once did under judgment (2 Kings 6:30;1 Kings 21:27).

• By proclaiming aloud, the king shifts focus from his own repentance to blaming another, a recurring tendency of Israel’s rulers (1 Kings 18:17).

• This oath formula (“so may God do to me, and more also”) calls down divine wrath on the speaker if his threat is not carried out—used earlier by Jezebel against Elijah (1 Kings 19:2) and by Naomi in loyalty (Ruth 1:17).

• The king cloaks his anger with religious language, yet the vow springs from unbelief, not faith—contrasting sharply with Samuel’s humble readiness before the Lord (1 Samuel 3:17–18).

• Scripture exposes such rash oaths as empty, because God alone controls life and death (Matthew 5:33–37;Proverbs 19:21).

• Joram targets the prophet who had just foretold deliverance (2 Kings 7:1), illustrating how hard hearts persecute God’s messengers instead of heeding them (Luke 11:49–51).

• Elisha, successor to Elijah (2 Kings 2:9–15), embodies the Lord’s word; attacking him is tantamount to attacking God (1 Samuel 8:7).

• The king’s misplaced blame mirrors Ahab’s accusation, “Is it you, troubler of Israel?” toward Elijah (1 Kings 18:17).

• The deadline heightens the king’s desperation, yet within twenty-four hours God will reverse the famine completely (2 Kings 7:1-16).

• Human wrath cannot thwart divine purpose;Psalm 2:2-4 depicts rulers raging while the Lord laughs.

• Like Herod’s attempt to silence the church (Acts 12:1-5), Joram’s threat will collapse—Elisha survives, and the king’s own officer dies in judgment (2 Kings 7:17-20).

2 Kings 6:31 records King Joram’s furious oath to behead Elisha, revealing a leader who blames God’s prophet rather than his own sin. His rash vow, framed in pious language, showcases unbelief and impotence: while he threatens death, God is about to bring life-saving deliverance the very next day. The verse warns against hardening our hearts toward God’s word and assures us that no earthly power can silence the Lord’s faithful servants.