2 Kings 3:10

The reign and idolatry of Jehoram, king of Israel, 2Kgs 3:1-3 . Mesha, king of Moab, rebels against Israel, 2Kgs 3:4 , 2Kgs 3:5 . Jehoram, Jehoshaphat, and the king of Edom join against the Moabites, and are brought into great distress for want of water, 2Kgs 3:6-10 . The three kings go to Elisha to inquire of the Lord; who promises them water, and a complete victory, 2Kgs 3:11-19 . Water comes the next morning, and fills the trenches which these kings had made in the valley, 2Kgs 3:20 . The Moabites arm against them; and suppose, when they see the sun shining upon the waters, which look like blood, that the confederate kings have fallen out, and slain each other; and that they have nothing to do but take the spool, 2Kgs 3:21-23 . The Israelites attack and completely rout then, beat down their cities, and mar their land, 2Kgs 3:24 , 2Kgs 3:25 . The king of Moab, having made an unsuccessful attack on the king of Edom, takes his eldest son, and of offers him for a burnt-offering upon the wall; and there is great indignation against Israel, 2Kgs 3:26 , 2Kgs 3:27 . Verse 2 He put away the image of Baal - He abolished his worship; but he continued that of the calves at Dan and Beth-el. Verse 4 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. Verse 7 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 . Verse 8 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. Verse 9 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. Verse 10 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. Verse 11 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. Verse 12 The word of the Lord is with him - He has the gift of prophecy. 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, 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. Verse 14 Were it not that I regard the presence of Jehoshaphat - He worshipped the true God; Jehoram was an idolater. Verse 15 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. Verse 16 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. Verse 17 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. Verse 19 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. Verse 20 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. Verse 22 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 . Verse 23 Therefore, Moab, to the spoil - Thus they came on in a disorderly manner, and fell an easy prey to their enemies. Verse 25 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. Verse 26 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. Verse 27 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." Int

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.