2 Kings 3 commentary

Jehoram took warning by God's judgment, and put away the image of Baal, yet he maintained the worship of the calves. Those do not truly repent or reform, who only part with the sins they lose by, but continue to love the sins that they think to gain by.

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.

It is a blessing to be favoured with the company of those who have power with God, and can prevail by their prayers. A kingdom may be upheld and prosper, in consequence of the fervent prayers of those who are dear to God. May we place our highest regard upon such as are most precious in his account. When sinners are saying Peace, peace, destruction comes upon them: despair will follow their mad presumption. In Satan's service and at his suggestion, such horrid deeds have been done, as cause the natural feelings of the heart to shudder; like the king of Moab's sacrificing his son. It is well not to urge the worst of men to extremities; we should rather leave them to the judgment of God.

CHAPTER 3

2Ki 3:1-3. Jehoram's Evil Reign over Israel.

1-2. Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat--(compare 1Ki 22:51). To reconcile the statements in the two passages, we must suppose that Ahaziah, having reigned during the seventeenth and the greater part of the eighteenth year of Jehoshaphat, was succeeded by his brother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two years in conjunction with his father, died at the end of that period when Jehoram ascended the throne. His policy was as hostile as that of his predecessors to the true religion; but he made some changes. Whatever was his motive for this alteration--whether dread of the many alarming judgments the patronage of idolatry had brought upon his father; or whether it was made as a small concession to the feelings of Jehoshaphat, his ally, he abolished idolatry in its gross form and restored the symbolic worship of God, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah.

2Ki 3:4, 5. Mesha, King of Moab, Rebels.

4-6. Mesha king of Moab, &c.--As his dominions embraced an extensive pasture country, he paid, as annual tribute, the wool of a hundred thousand lambs and a hundred thousand rams. It is still common in the East to pay custom and taxes in the fruits or natural produce of the land.

8-12. Which way shall we go up? And he answered, The way through the wilderness of Edom--This was a long and circuitous route, by the southern bend of the Dead Sea. Jehoshaphat however preferred it, partly because the part of the Moabite territory at which they would arrive, was the most defenseless; and partly because he would thereby enlist, in the expedition, the forces of the king of Edom. But, in penetrating the deep, rocky valley of Ahsy, which forms the boundary between Edom and Moab, the confederate army was reduced, both man and beast, to the greatest extremities for want of water. They were disappointed by finding the wady of this valley, the brook Zered (De 2:13-18) [Robinson], dry. Jehoram was in despair. But the pious mind of Jehoshaphat inquired for a prophet of the Lord; and, on being informed that Elisha was at hand, the three kings "went down to him"; that is, to his tent, which was either in the camp, or close by it. He had been directed thither by the Spirit of God for this special purpose. They went to him, not only as a mark of respect, but to supplicate for his assistance.

13-14. 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.

15. bring me a minstrel--The effect of music in soothing the mind is much regarded in the East; and it appears that the ancient prophets, before entering their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus.

the hand of the Lord--a phrase significantly implying that the gift of prophecy was not a natural or inherent gift, but conferred by the power and grace of God.

16. Make this valley full of ditches--capable of holding water.

17. Ye shall not see wind--It is common in the East to speak of seeing wind, from the clouds of straw, dust, or sand, that are often whirled into the air, after a long drought.

20-24. when the meat offering was offered--that is, at the time of the morning sacrifice, accompanied, doubtless, with solemn prayers; and these led, it may be, by Elisha on this occasion, as on a similar one by Elijah (1Ki 18:36).

behold, there came water by the way of Edom--Far from the Israelitish camp, in the eastern mountains of Edom, a great fall of rain, a kind of cloudburst, took place, by which the wady was at once filled, but they saw neither the wind nor the rains. The divine interposition was shown by introducing the laws of nature to the determined end in the predetermined way [Keil]. It brought not only aid to the Israelitish army in their distress, by a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the refulgent rays of the morning sun, red like blood, concluded the confederate kings had quarrelled and deluged the field with their mutual slaughter; so that, rushing to their camp in full expectation of great spoil, they were met by the Israelites, who, prepared for battle, fought and pursued them. Their country was laid waste in the way, which has always been considered the greatest desolation in the East (2Ki 3:24).

25. Kir-haraseth--(now Kerak)--Castle of Moab--then, probably, the only fortress in the land.

27. took his eldest son that should have reigned in his stead, and offered him for a burnt offering, &c.--By this deed of horror, to which the allied army drove the king of Moab, a divine judgment came upon Israel; that is, the besiegers feared the anger of God, which they had incurred by giving occasion to the human sacrifice forbidden in the law (Le 18:21; 20:3), and hastily raised the siege.

He put away the image of Baal - He abolished his worship; but he continued that of the calves at Dan and Beth-el.

Was a sheepmaster - The original is נקד naked, of which the Septuagint could make nothing, and therefore retained the Hebrew word νωκηδ: but the Chaldee has מרי גיתי marey githey, "a sheepmaster;" Aquila has ποιμνιοτροφος; and Symmachus, τρεφων βοσκηματα; all to the same sense. The original signifies one who marks or brands, probably from the marking of sheep. He fed many sheep, etc., and had them all marked in a particular way, in order to ascertain his property.

A hundred thousand lambs - The Chaldee and Arabic have a hundred thousand fat oxen.

My people as thy people - We find that Jehoshaphat maintained the same friendly intercourse with the son, as he did with the father. See 1Kgs 22:4.

Through the wilderness of Edom - Because he expected the king of Edom to join them, as we find he did; for, being tributary to Judah, he was obliged to do it.

A compass of seven days' journey - By taking a circuitous route, to go round the southern part of the Dead Sea, they probably intended to surprise the Moabites; but it appears their journey was ill planned, as they at last got into a country in which it was impossible to obtain water, and they were brought in consequence to the utmost extremity.

The Lord hath called these three kings together - That is, This is a Divine judgment; God has judicially blinded us, and permitted us to take this journey to our destruction.

Is there not here a prophet of the Lord - The kings of Judah still acknowledged the true God, and him only.

Poured water on the hands of Elijah - That is, was his constant and confidential servant.

The word of the Lord is with him - He has the gift of prophecy.

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, etc. 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.

Were it not that I regard the presence of Jehoshaphat - He worshipped the true God; Jehoram was an idolater.

Bring me a minstrel - A person who played on the harp. The rabbins, and many Christians, suppose that Elisha's mind was considerably irritated and grieved by the bad behavior of the young men at Beth-el, and their tragical end, and by the presence of the idolatrous king of Israel; and therefore called for Divine psalmody, that it might calm his spirits, and render him more susceptible of the prophetic influence. To be able to discern the voice of God, and the operation of his hand, it is necessary that the mind be calm, and the passions all in harmony, under the direction of reason; that reason may be under the influence of the Divine Spirit.

The hand of the Lord came upon him - The playing of the harper had the desired effect; his mind was calmed, and the power of God descended upon him. This effect of music was generally acknowledged in every civilized nation. Cicero, in his Tusculan Questions, lib. iv., says, that "the Pythagoreans were accustomed to calm their minds, and soothe their passions, by singing and playing upon the harp." Pythagoraei mentes suas a cogitationum intentione cantu fidibusque ad tranquillitatem traducebant. I have spoken elsewhere of the heathen priests who endeavored to imitate the true prophets, and were as actually filled with the devil as the others were with the true God. The former were thrown into violent agitations and contortions by the influence of the demons which possessed them, while the latter were in a state of the utmost serenity and composure.

Make this valley full of ditches - The word נחל nachal may be translated brook, as it is by the Vulgate and Septuagint. There probably was a river here, but it was now dry; and the prophet desires that they would enlarge the channel, and cut out various canals from it, and reservoirs, where water might be collected for the refreshment of the army and of the cattle; and these were to be made so wide that the reflection of the sun's rays from this water might be the means of confounding and destroying the Moabites.

Ye shall not see wind - There shall be no wind to collect vapours, and there shall be no showers, and yet the whole bed of this river, and all the new made canals, shall be filled with water.

Shall fell every good tree - Every tree by which your enemies may serve themselves for fortifications, etc. But surely fruit trees are not intended here; for this was positively against the law of God, Deu 20:19, Deu 20:20 : "When thou shalt besiege a city - thou shalt not destroy the trees thereof - for the tree of the field is man's life - only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down."

Stop all wells of water - In those hot countries this would lead sooner than any thing else to reduce an enemy.

Mar every good piece of land with stones - Such a multitude of men, each throwing a stone on a good field as they passed, would completely destroy it.

When the meat-offering was offered - This was the first of all offerings, and was generally made at sun-rising.

There came water - This supply was altogether miraculous, for there was neither wind nor rain, nor any other natural means by which it could be supplied.

Saw the water on the other side as red as blood - This might have been an optical deception; I have seen the like sight when there was no reason to suspect supernatural agency. The Moabites had never seen that valley full of water, and therefore did not suspect that their eyes deceived them, but took it for the blood of the confederate hosts, who they thought might have fallen into confusion in the darkness of night and destroyed each other, as the Midianites had formerly done, Jdg 7:22, and the Philistines lately, 1Sam 14:20.

Therefore, Moab, to the spoil - Thus they came on in a disorderly manner, and fell an easy prey to their enemies.

On every good piece of land - On all cultivated ground, and especially fields that were sown.

Only in Kir-haraseth - This was the royal city of the Moabites, and, as we learn from Scripture, exceedingly strong; (see Isa 16:7, Isa 16:11); so that it is probable the confederate armies could not easily reduce it. The slingers, we are informed, went about the wall, and smote all the men that appeared on it, while no doubt the besieging army was employed in sapping the foundations.

Seven hundred men - These were no doubt the choice of all his troops, and being afraid of being hemmed up and perhaps taken by his enemies, whom he found on the eve of gaining possession of the city, he made a desperate sortie in order to regain the open country; and supposing that the quarter of the Edomites was weakest, or less carefully guarded, he endeavored to make his impression there; but they were so warmly received by the king of Edom that they failed in the attempt, and were driven back into the city. Hence he was led to that desperate act mentioned in the following verse.

Took his eldest son - The rabbins account for this horrible sacrifice in the following way: -

When the king of Moab found himself so harassed, and the royal city on the point of being taken, he called a council of his servants, and asked them how it was these Israelites could perform such prodigies, and that such miracles were wrought for them? His servants answered, that it was owing to their progenitor Abraham, who, having an only son, was commanded by Jehovah to offer him in sacrifice. Abraham instantly obeyed, and offered his only son for a burnt-offering; and the Israelites being his descendants, through his merits the holy blessed God wrought such miracles in their behalf. The king of Moab answered, I also have an only son, and I will go and offer him to my God. Then he offered him for a burnt-offering upon the wall.

Upon the wall - על החמה al hachamah. Rab. Sol. Jarchi says that the letter ו vau is wanting in this word, as it should be written חומה chomah, to signify a wall; but חמה chammah signifies the sun, and this was the god of the king of Moab: "And he offered his first-born son for a burnt-offering unto the sun." This is not very solid.

There was great indignation - The Lord was displeased with them for driving things to such an extremity: or the surrounding nations held them in abomination on the account; and they were so terrified themselves at this most horrid sacrifice, that they immediately raised the siege and departed. In cases of great extremity it was customary in various heathen nations to offer human sacrifices, or to devote to the infernal gods the most precious or excellent thing or person they possessed. This was frequent among the Phoenicians, Romans, and Greeks; and it was the natural fruit of a religious system which had for the objects of its worship cruel and merciless divinities. How different the Christian system! "Wilt thou that we shall bring down fire from heaven and destroy them? Ye know not what manner of spirits ye are of; the Son of man is not come to destroy men's lives, but to save them."

The sins - The worship of the calves: which all the kings of Israel kept up as a wall of partition between their subjects and those of Judah. So that altho' he had a little religion, yet he had not enough to over - rule this policy.

A sheep - master - A man of great wealth (which in those times and places consisted much in cattle) which enabled and emboldened him to rebel against his sovereign.

He said - He joins with him in this war; because the war was just in itself, and convenient for Jehoshaphat, both in the general, that revolters should be chastised: lest the examples should pass into his dominions, and the Edomites be encouraged to revolt from him, as they did from his son; and in particular, that the Moabites should be humbled, who had invaded his land before this time, 2Chron 20:1, and might do so again if they were not brought low; for which a fair opportunity now offered.

King of Edom - That is, the vice - roy under Jehosaphat, 1Kings 22:47, here called king: because that word is sometimes used for any prince or chief ruler. Seven days - Because they made a great army, which could move but slowly; and they fetched a greater compass than was usual, for some advantage which they expected by it. No water - A frequent want in those parts; and now, it seems, increased by the extraordinary heat and dryness of the season.

Is there not, &c. - This he should have asked before, when they first undertook the expedition, as he did in a like case, 1Kings 22:5, and for that neglect he now suffers; but better late than never: his affliction brings him to the remembrance of his former sin, and present duty. Poured water - Who was his servant; this being one office of a servant: and this office was the more necessary among the Israelites, because of the frequent washings which their law required. Probably it was by a special direction from God, that Elisha followed them, unasked, unobserved. Thus does God prevent us with the blessings of his goodness; and provide for those who provide not for themselves.

The word, &c. - He is a true prophet. Which Jehoshaphat might easily understand, because being a good man, many would be ready to inform him of. Went - To his tent; which was either in the camp, or not far from it: they did not send for him, but went to him, that by giving him this honour, they might engage him to give them his utmost assistance.

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.

Jehoshaphat - Whom I reverence and love for his piety. It is good being with those who have God's favour, and the love of his people. Wicked men often fare the better, for the friendship and society of good men.

Minstrel - One that can sing and play upon a musical instrument. This he requires, that his mind which had been disturbed at the sight of wicked Jehoram, might be composed, and that he might be excited to more fervent prayer whereby he was prepared to receive the prophetic inspiration. Those that desire communion with God must keep their spirits quiet and serene. All hurry of spirit, and all turbulent passions, make us unfit for divine visitations. The hand, &c. - The spirit of prophecy, so called, to note that it was no natural nor acquired virtue inherent in him; but a singular gift of God, given to whom and when he pleased.

Ye shall smite - And if this command seem severe, it must be considered, that the Moabites were a very wicked people, perfidious, cruel, implacable enemies to God's people upon all occasions, and now in a state of rebellion.

The meal - offering - That is, the morning sacrifice: which doubtless was attended with the solemn prayers of God's people. At this time Elisha joined his prayers with the prayers of God's people, especially those at Jerusalem. And this time God chose to answer their prayers, and to work this miracle, that thereby he might determine the controversy between the Israelites and the Jews, about the place and manner of worship, and give a publick testimony from heaven for the Jews, and against the Israelites. God that commands all the waters both above and beneath the firmament, sent them abundance of water on a sudden.

The border - Of their country, to defend the passage.

Kir - haraseth - This was the royal city of the Moabites, into which the remnant of the Moabites were gathered, where also their king was with them. The stones - The walls and buildings of this city only were left; their whole country being destroyed. The slingers - Such as slung great stones against the walls to break them down, according to the manner of those times. Made breaches in the walls, by which they might enter the city, and take it.

To break thro' - That he might make an escape: which he chose to do on the king of Edom's quarter; because he thought his was the weakest side.

His son - Or rather, his own son: whom he sacrificed; partly, to obtain the favour of his god, according to the manner of the Phoenicians and other people in publick calamities; and partly, to oblige the Israelites to quit the siege out of compassion; or, as despairing to conquer (at least without greater loss of men than it was worth) him who was resolved to defend the city to the utmost extremity. On the wall - That the besiegers might see it, and be moved by it. There was, &c. - Or, great trouble or repentance upon Israel, the Israelitish king and people (who was the first cause of the war, and had brought the rest into confederacy with him) were greatly grieved for this barbarous action, and resolved to prosecute the war no farther.

NOw Jehoram the son of Ahab began to reign over Israel in Samaria, the eighteenth year of Jehoshaphat king of Judah , and reigned twelve years.

Quest. How can this be true, when Ahaziah, Iehoram's predecessor, who Reigned two Years, began his Reign in Iehoshaphat's 17th Year, 1 King. 22. 51? Ans. Either, Ahaziah Reigned the greatest part of two Years, to wit, of the 17th and 18th Years of Iehoshaphat, (parts of Years being oft called years in the computation of times, both in Scripture and other Authors) and Iehoram began his Reign towards the end of his 18th Year: or, Ahaziah Reigned part of this two Years with his Father, and the rest after him.

2 And he wrought evil in the sight of the LORD, but not like his father, and like his mother: for he put away the image of Baal, that his father had made .

Not from any principle of Conscience (for that would have reached the Calves also): but either, because he was startled at the dreadful Judgments of God inflicted upon his Father and Brother for Baal-worship: or, because he needed Gods help to subdue the Moabites, which he knew Baal could not do: or, to gratify Iehoshaphat, whose help he meant to crave, which he knew he should never obtain without this; and for this reason, it seems, Iezabel was willing to connive at it, as a trick of State.

Marginal references: Heb. [illegible: 1 word].; 1 King. 16. 31, 32.

3 Nevertheless, he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin: he departed not therefrom.

i. e. The worship of the Calves: which all the Kings of Israel kept up as a Wall of partition between their Subjects and those of Iudah. Thus he shews that his Religion was over-ruled by his Interest and Policy.

4 ¶ And Mesha king of Moab was a sheep-master , and rendred unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool.

A man of great wealth (which in those times and places consisted much in Cattel) which enabled and emboldned him to Rebel against his Sovereign Lord.

5 But it came to pass, when * Ahab was dead, that the king of Moab rebelled against the king of Israel.

See of this ch. 1. 1. It is here repeated to make way for the following Story. Ahaziah did not attempt the recovery of Moab; either, because he was a man of a low spirit and courage: or, because his Sickness, or the shortness of his Reign gave not opportunity for it.

6 ¶ And king Jehoram went out of Samaria the same time, and numbred all Israel .

To some place appointed for the Rendezvous of his people.

To wit, such as were fit for War.

7 And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battel? and he said, I will go up: I am as thou art, my people as thy people, and my horses as thy horses .

Of which see on 1 King. 22. 4. He joyns with him in this War; partly, because the War was very just in it self, and convenient for Iehoshaphat, both in the general, that Rebels and Revolters should be chastised and suppressed, lest the example should pass into his Dominions, and the Edomites should be hereby encouraged to revolt from him, as they did from his Son; and in particular, that the Moabites should be humbled, who had with others Invaded his Land before this time, 2 Chron. 20. 1. and might do so again if they were not brought low; for which a fair opportunity was now offered to him; and partly, because Iehoram had reformed some things, and Iehoshaphat hoped by this means to engage him to proceed further in that work.

8 And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom .

Either, Iehoshaphat: or rather, Ioram: for the following answer may seem to be Iehoshaphat's.

Which though it was much the longer way, yet they thought it best; partly, to secure the King or Vice-Roy of Edom, of whom they might have some suspition, from that passage 2 Chron. 20. 22. and to carry both him and his Soldiers along with them into the War, both to get their assistance, and to prevent them from making a War of diversion against Iudah, whilst Iehoshaphat was engaged against Moab; and partly, that they might invade Moab on their weakest side, and where they least expected them. God also thus disposed their hearts to make way for the following miracle.

9 So the king of Israel went, and the king of Judah, and the king of Edom : and they fetcht a compass of seven days journey : and there was no water for the host, and for the cattel that followed them.

i. e. The Vice-Roy under Iehoshaphat, 1 King. 22. 47. here called king; either, because he was so called and accounted by his own people: or, because that word is sometimes used for any Prince or chief Ruler. See Deut. 33. 5. Iudg. 18. 1. and 21. 25. 1 King. 20. 1.

Because they made a great Army, which could move but slowly; and they fetched a greater compass than was usual, for some advantage which they expected by it.

A frequent want in those hot and desert parts; and now, as it seems, increased by the extraordinary heat and dryness of the season.

Marginal references: Heb. at their feet.

10 And the king of Israel said, Alas, that the LORD hath called these three kings together, to deliver them into the hand of Moab .

So he chargeth his calamity upon God; and not upon himself, whose sins were the true and proper causes of it.

11 But Jehoshaphat said, Is there not here a prophet of the LORD, that we may enquire of the LORD by him ? And one of the king of Israels servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah .

This he should have asked before, when they first undertook the expedition, as he did in a like case, 1 King. 22. 5. and for that neglect he now suffers: but better late than never: his afflicton brings him to the remembrance of his former sin, and present duty.

i. e. Who was his Servant: this being one office of a Servant: and this office was the more necessary among the Israelites, because of the frequent washings which their Law required.

12 And Jehoshaphat said, The word of the LORD is with him . So the king of Israel, and Jehoshaphat, and the king of Edom went down to him .

We may enquire the mind of God by him: for he is a true Prophet. Which Iehoshaphat might easily understand, because being a good man, and a great favourer of the Lords Prophets, he would diligently enquire, and many persons would be ready to inform him of all things of that nature, and, amongst others, of Elijah's calling of Elisha by casting his Prophetical Mantle over him, 1 King. 19. 19. and of Elijah's translation, and Elisha's substitution in his place, and of the proof of it, 2 Kin. 2. 8, 14.

To his Tent; which was either in the Camp, or not far from it: for he went along with the Army by the impulse of Gods Spirit, for this very occasion. They did not send for him, but went to him, that by giving him this honour, they might more effectually ingage him to give them his utmost assistance; and, because they had heard that he was a man of a rugged temper and carriage, who therefore was to be sweetned, and so disposed to pity and relieve them.

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.

I desire to have no discourse nor converse with thee.

i. e. To the Calves, which thou after thy Fathers 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 politick reasons. Let these Idols whom thou worshippest in thy Prosperity, now help thee in thy distress.

I renounce those false Prophets and Baals, and will seek to none but God for help.

If thou hast no respect for me, yet pity this innocent King of Edom, and good Iehoshaphat, who are involved in the same danger with my self.

Marginal references: So Judg. 10. 14. [illegible: 1 word] 1. 15.

14 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.

Whom I Reverence and Love for his Vertue and Piety.

15 But now bring me a minstrel . And it came to pass when the minstrel played, that the hand of the LORD came upon him.

One that can Sing and Play upon a Musical Instrument. This he requires, that his mind which had been disturbed and inflamed with Holy anger at the [illegible: 1+ letters]ight of wicked Iehoram, might be composed, and cheered, and united within it self, and that he might be excited to the more servent prayer to God, and joyfully praising him; whereby he was prepared to receive the Prophetical Inspiration. For although Prophecy be the Gift of God, yet men might do something either to hinder or further the reception of it: for which cause Paul bids Christians study to get the Gift of Prophecy, 1 Cor. 14. 1. And for this very end the Colledges of the Prophets were erected, wherein the Sons of the Prophets did use divers means to procure this Gift, which also they did sometimes receive, as we see 2 King. 2. 3, 5. and, amongst other means, they used Instruments of Musick to exhilerate their spirits, &c. 1 Sam. 10. 5. Of the great power of Musick upon the affections, see the Notes on 1 Sam. 16. 17.

i. e. The Spirit of Prophecy, so called, to note that it was not from Elisha's temper of body or mind; that it was no natural nor acquired vertue inherent in him; but a singular Gift of God, given to whom and when he pleased. This Phrase is used also Ezek. 1. 8. and 3. 14, 22. and 8. 1.

Marginal references: Heb. was.

16 And he said, Thus saith the LORD, Make this valley full of ditches .

Which may receive the Water, and hold it for the use of Men and Beasts.

Marginal references: Heb. ditches, ditches.

17 For thus saith the LORD, Ye shall not see wind , neither shall ye see rain, yet that valley shall be filled with water, that ye may drink, both ye, and your cattel, and your beasts.

Any of those winds which commonly produce Rain. And seeing is here put for perceiving or feeling, one sense for another, or for all, as Gen. 42. 1. compare Act. 7. 12. Exod. 20. 18. and elsewhere.

18 And this is but a light thing in the sight of the LORD , he will deliver the Moabites also into your hand.

This is but a small favour in comparison of what he intends to you for Iehoshaphat's sake. He will give you more than you ask or expect. For they were so weakned and discouraged with the great drought, that they had no hopes of proceeding in the offensive War, and thought it sufficient, if it were possible, to Defend themselves from the Moabites, ver. 13.

19 And ye shall smite every fenced city, and every choice city, and shall fell every good tree , and stop all wells of water, and mar every good piece of land with stones.

This is, Either, First, A command; and then the last clause is an exception from that Law, Deut. 20. 19. which being delivered by a Prophet, might be obeyed. And if this command seem severe, it must be considered, that the Moabites were a very wicked people, perfidious, cruel, implacable Enemies to Gods People upon all occasions, and now in a state of Rebellion. Or rather, Secondly, A prediction of their success, that they should have so full and compleat a Victory, that they should be able to do all which is here expressed.

Marginal references: Heb. grieve, make useless.

20 And it came to pass in the morning, when the meat-offering was offered , that behold, there came water by the way of Edom , and the countrey was filled with water.

i. e. The morning-Sacrifice: of which Exod. 29. 39, 40. which doubtless was attended with the Solemn prayers of Gods People, as the Evening-Sacrifice unquestionably was, Act. 3. 1. there being the same reason for substance for both times. At this time Elisha joyned his Prayers with the Prayers of Gods People, especially those at Ierusalem, as he had done at a like time, 1 King. 18. 29. aad this time God chose to answer his and their Prayers, and to work this Miracle, that thereby he might determine the controversie between the Israelites and Iews, about the place and manner of worship, and give a publick Testimony from Heaven for the Iews, and against the Israelites.

Miraculously produced out of some Rock or Vein of the Earth.

From those parts which were towards Edom.

21 ¶ And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour , and upward, and stood in the border .

Heb. to gird on a girdle, i. e. a Military Girdle, to which the Sword was fastened, 2 Sam. 20. 8. 1 King. 2. 5.

Or, in that border, to wit, of their Countrey, which was towards Edom, which way they understood the Kings came. Here they stood probably to defend the passages into their Countrey.

Marginal references: Heb. were cried together; Heb. gird himself with a girdle.

22 And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood .

Because of the morning-Sun, which meeting with the Vapours that arose from the Earth, and shining through them upon the Water, gave it a reddish tincture. God also so ordered things, that their sences and fancies were disturbed, or the Air so disposed, that it might seem of this Colour. And they might more easily mistake this for Blood, because they knew that that ground was generally dry, and without any trenches or streams of Water, now especially in this dry season, there being no noise of Wind and Rain, v. 17. And they might justly think that the three Kings being divided in their Religion and Interests, and discontented for want of Water, might fall into dissentions, and heats, and mutual slaughters, of which they had a late example, 2 Chron. 20. 22, 23.

23 And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore Moab to the spoil .

They were so highly confident, that they send no Scouts, but March thither with their whole Army, and that in great disorder. Wherein there was also a Divine hand, strengthning them in their mistakes, and hardening them to their destruction.

Marginal references: Heb. destroyed.

24 And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their countrey .

They pursued them to their own Countrey, and entred it, with and after them; the passes, which before the Moabites defended, being now open for them.

Marginal references: Or, they smo[illegible: 1+ letters]e in it, even smiting.

25 And they beat down the cities, and on every good piece of land cast every man his stone , and filled it, and they stopped all the wells of water, and felled all the good trees: onely in Kirharaseth left they the stones thereof : howbeit the slingers went about it, and smote it .

The Stones which happily had been with great care and pains pickt out of the Land, and laid in heaps after the manner, they dispersed again, and slew the people, who should have cleansed them again.

Which was the Royal and strongest City of the Moabites, Isa. 16. 7, 11. into which the remnant of the Moabites were gathered, where also their King was with them.

The Walls and Buildings of this City onely were left; other Cities, and, in a manner, their whole Countrey being utterly destroyed.

Either, First, Such as slung small Stones against those that stood upon the Wall to desend it. Or rather, Secondly, Such as slung great Stones against the Walls to break them down, according to the manner of those times.

i. e. Made breaches in the Walls, by which they might enter into the City, and take it.

Marginal references: Heb. until he le[illegible: 1+ letters]t the stones thereof in Kir-haraseth.

26 ¶ And when the king of Moab saw that the battel was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom : but they could not.

That being unable to defend the City longer, he might make an escape: which he chose to do on the King of Edom's quarter; because he thought either that his was the weakest side: or, that he would more willingly suffer him to escape, because he was not so hearty in the War as the rest, but onely forced to it, and he might hereafter have some occasion of the King of Moab to joyn with him, as before he had, 2 Chron. 20. 22.

27 Then he took his eldest son that should have reigned in his stead, and offered him for a burnt-offering upon the wall , and there was great indignation against Israel , and they departed from him, and returned to their own land.

Either, First, the King of Edom's Son; whom in his eruption he took, and then Sacrificed. Compare Amos 2. 1. But, First, That place speaks of the king, not of the kings son▪; and of the burning of his bones, not of the offering of a living man for a Burnt-Offering. Secondly, This would not have made the besiegers to raise their siege, but to have followed it more warmly to revenge so barbarous an action. Thirdly, The following clause, that should have reigned in his stead, agrees not so well to the Edomites, whose King was onely Iehoshaphat's Vice-Roy, and therefore his Son had no right to succeed him; as it doth to the Moabites, whose King was revolted from Israel, and intended to keep that Kingdom to himself and Children. Or rather, Secondly, His own Son: whom he Sacrificed; partly, to obtain the favour of his God, according to the manner of the Phoenicians and other people in grievous and publick Calamities; whereof we have manifest testimonies, both in Scripture, as Ps. 106. 37. Ezek. 20. 31. and in Heathen Authors, as Porphyrius, Plutarch and others: and partly, to oblige the Israelites to quit the siege out of compassion; or, as despairing to Conquer (at least without greater loss of men than it was worth) him who was resolved to defend himself and City to the utmost extremity.

That the besiegers might see it, and be moved by it.

Or, great trouble or repentance upon Israel, i. e. the Israelitish King and people (who was the first cause of the War, and had brought the rest into confederacy with him) were greatly afflicted and grieved for this barbarous action, and resolved to prosecute the War no further, and so withdrew their Forces, as also did their Allies, and returned to their several Homes. Which they were the more willing to do, because the Kingdom and Countrey of Moab were so ruinated both as to their Men, and Cities, or Villages, and Lands, that they were all secure of any great annoyance from it.

Marginal references: Amos 2. 1.; Heb. great repentance upon Israel.

2Ki 3:1-3

Reign of Joram of Israel. - For the chronological statement in 2Ki 3:1, see at 2Ki 1:17. Joram or Jehoram was not so ungodly as his father Ahab and his Mother Jezebel. He had the statue or pillar of Baal, which his father had erected in Samaria, removed; and it was only to the sin of Jeroboam, i.e., the calf-worship, that he adhered. Joram therefore wished to abolish the worship of Baal and elevate the worship of Jehovah, under the image of the calf (ox), into the region of his kingdom once more. For the singular suffix ממּנּה see Ewald, §317, a. He did not succeed, however, in exterminating the worship of Baal. It not only continued in Samaria, but appears to have been carried on again in the most shameless manner (cf. 2Ki 10:18.); at which we cannot be surprised, since his mother Jezebel, that fanatical worshipper of Baal, was living throughout the whole of his reign (2Ki 9:30).

2Ki 3:4-27

War of Joram, in Alliance with Jehoshaphat, against the Moabites. - 2Ki 3:4, 2Ki 3:5. The occasion of this war was the rebellion of the Moabites, i.e., the refusal to pay tribute to Israel since the death of Ahab. Mesha the (vassal-) king of Moab was a possessor of flocks, and paid to the king of Israel 100,000 lambs and 100,000 rams; not merely at the commencement of each new reign (Cler.), but as a yearly tribute (השׁיב, to bring again = to bring repeatedly, as in Num 18:9, etc.). This yearly tribute could not be exorbitant for the land of the Moabites, which abounded in good pasture, and was specially adapted for the rearing of flocks. The payment of tribute in natural objects and in the produce of the land was very customary in ancient times, and is still usual among the tribes of Asia.Pecunia ipsa a pecore appellabatur. Etiam nunc in tabulis Censoriis pascua dicuntur omnia, ex quibus populus reditus habet, quia diu hoc solum vectigal fuit. Mulctatio quoque nonnisi ovium boumque impendio dicebatur. - Plinii h. nat. xviii. 3. נוקד signifies both a shepherd (Amo 1:1) and also a possessor of flocks. In Arabic it is properly the possessor of a superior kind of sheep and goats (vid., Boch. Hieroz. i. p. 483f. ed. Ros.). צמר may either be taken as a second object to השׁיב, or be connected with אילים htiw as an accusative of looser government (Ewald, §287, h.). In the first case the tribute would consist of the wool (the fleeces) of 100,000 lambs and 100,000 rams; in the second, of 100,000 lambs and the wool of 100,000 rams. In support of the latter we may quote Isa 16:1, where lambs are mentioned as tribute.

The Reign of Jehoram. (b. c. 895.)

1 Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. 2 And he wrought evil in the sight of the Lord ; but not like his father, and like his mother: for he put away the image of Baal that his father had made. 3 Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. 4 And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel a hundred thousand lambs, and a hundred thousand rams, with the wool. 5 But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.

Jehoram, the son of Ahab, and brother of Ahaziah, is here upon the throne of Israel; and, though he was but a bad man, yet two commendable things are here recorded of him:—

I. That he removed his father's idols. He did evil in many things, but not like his father Ahab or his mother Jezebel, v. 2. Bad he was, but not so bad, so overmuch wicked, as Solomon speaks, Eccl. vii. 17. Perhaps Jehoshaphat, though by his alliance with the house of Ahab he made his own family worse, did something towards making Ahab's better. Jehoram saw his father and brother cut off for worshipping Baal, and wisely took warning by God's judgments on them, and put away the image of Baal, resolving to worship the God of Israel only, and consult none but his prophets. So far was well, yet it did not prevent the destruction of Ahab's family, nay, that destruction came in his days, and fell immediately upon him (ch. ix. 24), though he was one of the best of the family, for then the measure of its iniquity was full. Jehoram's reformation was next to none; for, 1. He only put away the image of Baal which his father had made, and this probably in compliment to Jehoshaphat, who otherwise would not have come into confederacy with him, any more than with his brother, 1 Kings xxii. 49. But he did not destroy the worship of Baal among the people, for Jehu found it prevalent, ch. x. 19. It was well to reform his family, but it was not enough; he ought to have used his power for the reforming of his kingdom. 2. When he put away the image of Baal, he adhered to the worship of the calves, that politic sin of Jeroboam, v. 3. He departed not therefrom, because that was the state engine by which the division between the two tribes was supported. Those do not truly, nor acceptably, repent or reform, who only part with the sins that they lose by, but continue their affection to the sins that they get by. 3. He only put away the image of Baal, he did not break it in pieces, as he ought to have done. He laid it aside for the present, yet not knowing but he might have occasion for it another time; and Jezebel, for reasons of state, was content to worship her Baal in private.

II. That he did what he could to recover his brother's losses. As he had something more of the religion of an Israelite than his father, so he had something more of the spirit of a king than his brother. Moab rebelled against Israel, immediately upon the death of Ahab, ch. i. 1. And we do not find that Ahaziah made any attempt to chastise or reduce them, but tamely let go his interest in them, rather than entertain the cares, undergo the fatigues, and run the hazards, of a war with them. His folly and pusillanimity herein, and his indifference to the public good, were the more aggravated because the tribute which the king of Moab paid was a very considerable branch of the revenue of the crown of Israel: 100,000 lambs, and 100,000 wethers, v. 4. The riches of kings then lay more in cattle than coin, and they thought it not below them to know the state of their flocks and herds themselves, because, as Solomon observes, the crown doth not endure to every generation, Prov. xxvii. 23, 24. Taxes were then paid not so much in money as in the commodities of the country, which was an ease to the subject, whether it was an advantage to the prince or no. The revolt of Moab was a great loss to Israel, yet Ahaziah sat still in sloth and ease. But an upper chamber in his house proved as fatal to him as the high places of the field could have been (ch. i. 2), and the breaking of his lattice let into his throne a man of the more active genius, that would not lose the dominion of Moab without making at least one push for its preservation.

The Expedition against Moab; Elisha Consulted. (b. c. 895.)

6 And king Jehoram went out of Samaria the same time, and numbered all Israel. 7 And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy people, and my horses as thy horses. 8 And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom. 9 So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them. 10 And the king of Israel said, Alas! that the Lord hath called these three kings together, to deliver them into the hand of Moab! 11 But Jehoshaphat said, Is there not here a prophet of the Lord , that we may enquire of the Lord by him? And one of the king of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah. 12 And Jehoshaphat said, The word of the Lord is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. 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. 14 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. 15 But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him. 16 And he said, Thus saith the Lord , Make this valley full of ditches. 17 For thus saith the Lord , Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts. 18 And this is but a light thing in the sight of the Lord : he will deliver the Moabites also into your hand. 19 And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones.

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 (v. 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, v. 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, v. 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, v. 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. xx. 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, Ps. civ. 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, v. 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, Prov. xix. 3.

III. Jehoshaphat's good motion to ask counsel of God in this exigency, v. 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, v. 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 v. 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 (Deut. xx. 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, v. 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. iii. 9.

VI. The entertainment which Elisha gave them. 1. He was very plain with the wicked king of Israel (v. 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, Judg. x. 14. The world and the flesh have ruled you, let them help you; why should God be enquired of by you?" Ezek. xiv. 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, v. 14. Jehoram is to be respected as a prince, but as a wicked man he is a vile person, and is to be condemned, Ps. xv. 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 xxxiv. 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 (v. 15), a devout musician, one accustomed to play upon his harp and sing 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, 1 Sam. x. 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, v. 16, 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, Ps. lxxxiv. 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 (Ps. lxviii. 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 (v. 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, v. 19. The law forbade them to fell fruit-trees to be employed in their sieges (Deut. xx. 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.

The Defeat of the Moabites. (b. c. 895.)

20 And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water. 21 And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border. 22 And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood: 23 And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil. 24 And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their country. 25 And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kir-haraseth left they the stones thereof; howbeit the slingers went about it, and smote it. 26 And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could not. 27 Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to their own land.

I. We have here the divine gift of both those things which God had promised by Elisha—water and victory, and the former not only a pledge of the latter, but a means of it. God, who created, and commands, all the waters, both above and beneath the firmament, sent them an abundance of water on a sudden, which did them double service.

1. It relieved their armies, which were ready to perish, v. 20. And, which was very observable, this relief came just at the time of the offering of the morning sacrifice upon the altar at Jerusalem, a certain time, and universally known. That time Elisha chose for his hour of prayer (it is likely looking towards the temple, for so there were to do in their prayers when they were going out to battle and encamped at a distance, 1 Kings viii. 44), in token of his communion with the temple-service, and his expectation of success by virtue of the great sacrifice. We now cannot pitch upon any hour more acceptable than another, because our high priest is always appearing for us, to present and plead his sacrifice. That time God chose for the hour of mercy to put an honour upon the daily sacrifice, which had been despised. God answered Daniel's prayer just at the time of the evening sacrifice (Dan. ix. 21); for he will acknowledge his own institutions.

2. It deceived their enemies, who were ready to triumph, into the destruction. Notice was given to the Moabites of the advances of the confederate army, to oppose which all that were able to put on armour were posted upon the frontiers, where they were ready to give the Israelites a warm reception (v. 21), promising themselves that it would be easy dealing with an army fatigued by so long a march through the wilderness of Edom. But see here,

(1.) How easily they were drawn into their own delusions. Observe the steps of their self-deceit. [1.] They saw the water in the valley where the army of Israel encamped, and conceited it was blood (v. 22), because they knew the valley to be dry, and (there having been no rain) could not imagine it should be water. The sun shone upon it, and probably the sky was red and lowering, a presage of foul weather that day (Matt. xvi. 3), and so it proved to them. But, this making the water look red, their own fancies, which made them willing to believe what made for them, suggested, This is blood, God permitting them thus to impose upon themselves. [2.] If their camp was thus full of blood, they conclude, "Certainly the kings have fallen out (as confederates of different interests are apt to do) and they have slain one another (v. 23), for who else should slay them?" And, [3.] "If the armies have slain one another, we have nothing to do but to divide the prey. Now therefore, Moab, to the spoil." These were the gradual suggestions of some sanguine spirits among them, that thought themselves wiser and happier in their conjectures than their neighbours; and the rest, being desirous it should be so, were forward to believe it was so. Quod volumus facile credimus—What we wish we readily believe. Thus those that are to be destroyed are first deceived (Rev. xx. 8), and none are so effectually deceived as those that deceive themselves.

(2.) How fatally they thereby ran upon their own destruction. They rushed carelessly into the camp of Israel, to plunder it, but were undeceived when it was too late. The Israelites, animated by the assurances Elisha had given them of victory, fell upon them with the utmost fury, routed them, and pursued them into their own country (v. 24), which they laid waste (v. 25), destroyed the cities, marred the ground, stopped up the wells, felled the timber, and left only the royal city standing, in the walls of which they made great breaches with their battering engines. This they got by rebelling against Israel. Who ever hardened his heart against God and prospered?

II. In the close of the chapter we are told what the king of Moab did when he found himself reduced to the last extremity by the besiegers, and that his capital city was likely to fall into their hands. 1. He attempted that which was bold and brave. He got together 700 choice men, and with them sallied out upon the intrenchments of the king of Edom, who, being but a mercenary in this expedition, would not, he hoped, make any great resistance if vigorously attacked, and so he might make his escape that way. But it would not do; even the king of Edom proved too hard for him, and obliged him to retire, v. 26. 2. This failing, he did that which was brutish and barbarous; he took his own son, his eldest son, that was to succeed him, than whom nothing could be more dear to himself and his people, and offered him for a burnt-offering upon the wall, v. 27. He designed by this, (1.) To obtain the favour of Chemosh his god, which, being a devil, delighted in blood and murder, and the destruction of mankind. The dearer any thing was to them the more acceptable those idolaters thought it must needs be if offered in sacrifice to their gods, and therefore burnt their children in the fire to their honour. (2.) To terrify the besiegers, and oblige them to retire. Therefore he did it upon the wall, in their sight, that they might see what desperate courses he resolved to take rather than surrender, and how dearly he would sell his city and life. He intended hereby to render them odious, and to exasperate and enrage his own subjects against them. This effect it had: There was great indignation against Israel for driving him to this extremity, whereupon they raised the siege and returned. Tender and generous spirits will not do that, though just, which will drive any man distracted, or make him desperate.