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.
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.
And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom.
the wilderness of Edom. The wilderness of Edom was probably the same as that of {Zin} or {Kadesh}, through which the children of Israel passed; extending southward from the Dead Sea, to the eastern branch of the Red Sea. See note on
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.
But Jehoshaphat said, Is there not here a prophet of the LORD, that we may inquire 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.
poured water That is, was his constant and confidential servant. Mr. Hanway, speaking of a Persian supper, says, `Supper being now brought in, a servant presented a basin of water, and a napkin hung over his shoulders; he went to every one in the company, and {poured water} on their hands to wash.'
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.
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.
But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him.
bring me This was evidently intended to soothe and tranquillize the prophet's mind, which had been agitated and discomposed with holy indignation by the presence of the idolatrous king, and the recollection of his abomination. The soothing influence of music is generally acknowledged in every civilized nation.
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.
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.
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.
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.
gathered [heb] were cried together put on armour [heb] gird himself with a girdle
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.
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 Kirharaseth left they the stones thereof; howbeit the slingers went about it, and smote it.
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.
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.
offered him In cases of great extremity, it was customary in various heathen nations, to offer {human} sacrifices, and even their own {children.} This was frequent among the Phoenicians, Greeks, Romans, Scythians, Gauls, Africans, and others; and was the natural fruit of a religious system which had for the objects of its worship cruel and merciless divinities. The king of Moab, in this case, sacrificed his son to obtain the favour of Chemosh {his god}, who, 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 the sacrifice, and therefore burnt their children in the fire to their honour.
2Ki 3:2. He put away the image of Baal, &c.- It is a little strange, that his mother Jezebel, who brought this worship with her from the Sidonians, should suffer him to remove the image of her favourite god. See 1Ki 16:31. But perhaps she might be a little daunted by the many disasters which had befallen her family, and was content with the privilege of having her idolatrous worship in private; nor is it unlikely, that Jehoshaphat might refuse to assist him in his wars against the king of Moab, unless he would consent to renounce his idolatry. See what we have said on 1Ki 12:28 respecting the sins of Jeroboam, 2Ki 3:3.
2Ki 3:4. An hundred thousand lambs, &c.- Though this is a very large number, we are to consider that these countries abounded with sheep, insomuch that Solomon offered a hundred and twenty thousand at the dedication of the temple, 2Ch 7:5 and the Reubenites drove from the Hagarites two hundred and fifty thousand, 1Ch 5:21 for, as Bochart observes, their sheep frequently brought forth two at a time, and sometimes twice a year; and he remarks further, that in ancient times, when the people's riches consisted in cattle, this was the only way of paying tribute. See Plin. Nat. Hist. lib. 18: cap. 3. Hence Ludolph is of opinion, that this great number of cattle was not a tribute which the Moabites were obliged to pay to the Israelites every year, but upon some special occasion only; as for instance, upon the accession of a new king, or the like. See Lud. Ethiopic. Hist. lib. 2: cap. 3 and Scheuchzer on the place.
2Ki 3:11. Which poured water on the hands of Elijah- This is a fine eastern expression, signifying to serve or minister to. Houbigant renders it, who gave water to the hands of Elijah.
2Ki 3:15. Bring me a minstrel- See on 1Sa 10:5; 1Sa 16:14 and Joh. Mulleri, Eliseus, ad Musices sonum Propheta.
2Ki 3:17. Ye shall not see wind, &c.- See the note on 1Ki 18:45. It is very common in the eastern countries, and particularly in the deserts of Arabia, to be in want of water, which is so scarce there, that travellers, and the beasts they carry with them, often perish with thirst. Their last resource for preserving their lives is, to cut open their camels, and get from their stomachs what water they contain. We cannot say whether these kings, from a want of precaution, had neglected to provide sufficiently for themselves and their army, or whether they remained upon the road longer than they had foreseen. From the text it is plain, that they wanted water, and that the army found itself so urged by thirst that both men and beasts were in danger of their lives. In this calamity the kings had recourse to Elisha; as in cases of emergency, we see men have recourse to the prayers of wise and pious persons, to whom they paid little regard at another time, but who, in the days of calamity, are resorted to by whole cities and nations. The prophet arrives; he reproves Jehoram for his impiety, and then foretels things superior to reason and the powers of nature, insomuch that the impious acknowledged and adored the assisting hand of the Almighty. He commands what is to be done, in order that so miraculous a succour may be of use to those who were thus pressed by necessity, and that it might not slip them too speedily. Thus saith the Lord, make this valley full of ditches, &c. These circumstances deserve attention, and furnish certain proofs of the miracle: after a long drought it commonly happens, especially in hot climates, that the rains are accompanied or preceded by winds, which collect together clouds, and break against each other the little bubbles of water which float in the air. See 1Ki 18:41. Without rain, rivers never overflow. But here, without rain, without wind, there came water by the way of Edom, and the country was filled with water. It issued somewhere, by the order of God, from the bowels of the earth, and flowed into the camp of the allied princes. Who but God could, at a given period, have produced so marvellous an effect?
2Ki 3:19. And mar every good piece of land with stones- Commentators seem to have been at no pains to account for this part of the punishment of the king of Moab's rebellion; though it does not appear very easy to conceive how the thing was to be done to any purpose; and, indeed, without giving as much trouble, or more, to Israel to gather these stones, and carry them on the lands of the Moabites, as to the latter to gather them up again, and carry them off. I would therefore propose it to the learned to consider, whether we may not understand the passage of Israel's doing that nationally, and as victors, which was done by private persons very frequently in these countries in ancient times, by way of revenge, and which is mentioned in some of the old Roman laws. Egmont and Hayman, who speak of the contentions and vindictive temper of the Arabs, tell us, they were ignorant however, "whether that people still retained the method of revenge formerly common among them, and which is called σκοπελισμος, mentioned in lib. ff. Digest. de extraord. Criminib. which contains the following account: 'In the province of Arabia there is a crime called σκοπελισμος, or fixing of stones; it being a frequent practice among them, to place stones in the grounds of those with whom they were at a variance, as a warning, that any person who dared to till that field should infallibly be slain by the contrivance of those who placed the stones there.' This malicious practice," they add, "is thought to have had its origin in Arabia Petraea." See their Travels through part of Europe, &c. vol. 2: p. 156. If the Israelites as victors, who could prescribe what laws they thought proper to the conquered, placed such stones in the best grounds of the Moabites, as interdicting them from tillage, on pain of their owners being destroyed, they without much trouble effectually marred such fields, as long as their power over Moab lasted, which had before this continued some time, and by the suppression of this rebellion might be supposed to continue long. As it was an ancient practice in these countries, might it not be supposed to be as ancient as the times of Elisha, and that he referred to it? Observations, p. 443.
REFLECTIONS.-War being resolved, Jehoram musters his forces, and, to strengthen himself the more,
1. Solicits and obtains the assistance of Jehoshaphat. At a council held, Jehoshaphat advises to fall upon the Moabites, not by the nearest way over Jordan, but through the wilderness of Edom, in order to surprise them.
2. The advice was followed, but it had nearly proved fatal to their army; and no wonder, when they had not consulted God about their way. The want of water parched them with thirst; and Jehoram, with murmurs against Providence, is ready to despair through fear of being attacked by the king of Moab in this dispirited and weakened situation. Note; (1.) If we keep company with sinners, we shall be in danger of smarting under their rod. (2.) They who will not consult God to direct their way, will yet quarrel at his providence, when involved in difficulties, into which their own imprudence has brought them.
3. Jehoshaphat now reflects on his error, and, to amend it before it be too late, inquires after a prophet. In a camp he was little to be expected; but so God ordered it, who foresaw these difficulties, that Elisha should attend the army; and though the kings knew not of him, a godly Israelite of their servants had been favoured with his company, and could give them information concerning him. Hereupon, the kings immediately wait on him in his tent, to state their deplorable case, and to beg his prayers and direction. Note; (1.) Afflictions drive those to God, who in their prosperity neglected him. (2.) God's mercy towards us is not only beyond our desert, but often foreruns our desires.
4. Elisha, with just indignation at Jehoram's idolatry, sends him to his father's prophets for direction: but these Jehoram knew were unable to help; therefore he humbles himself, and begs him, for the sake at least of the kings his confederates, to intercede for them. Hereunto Elisha consents; yet, testifying his high displeasure against him, and declaring, that but for Jehoshaphat's sake he would not deign to look upon or answer him. A minstrel is called for to soothe his ruffled spirit, provoked with Jehoram's presence, and to prepare his mind for prophetic inspiration; and when with sounds of heavenly melody the sweet musician sung, straight his enraptured spirit felt the present Deity. He bids them dig trenches, and without wind or rain God should fill them with water, and their lives be not only thus preserved, but victory succeed, and Moab be made desolate by them. Note; (1.) The greatest are not too high for rebuke. (2.) The wicked fare the better for their connections with God's people. (3.) God will not leave his people in distress, when they cry to him, though their own follies have brought them into it. (4.) When God gives, he gives like himself, more than we dare ask or think.
2Ki 3:27. Took his eldest son-and offered him for a burnt-offering upon the wall.- Not only the holy Scriptures, but several heathen writers, assure us, that in cases of great extremity it was customary among various people to sacrifice to their gods whatever was most dear to them. Caesar in his war with the Gauls tells us, that when they were afflicted with grievous diseases, or in time of war or great danger, they either offered men for sacrifices, or vowed that they would offer them; because they imagined that their gods could never be appeased unless one man's life was given for another's. In conformity with this horrid custom, and to appease no doubt, as he thought, the anger of his idol Chemosh, the king of Moab made this costly sacrifice of his eldest son; a deed which, it is plain from the text, was held in the greatest abhorrence by the Israelites.
REFLECTIONS.-The event answers the prediction.
1. The water came in a torrent by the way of Edom, at the time of the morning sacrifice. Probably then Elisha prayed openly, with his face towards the temple, that they might be assured whence this relief was sent. Note; (1.) Every mercy that we receive is owing to the efficacy of the blood of the Lamb which was slain. (2.) Every prayer must proceed on that foundation.
2. The Moabites, beholding the water as the morning-sun arose, and persuaded that there could be no water there, presently conclude that the confederates had quarrelled, and this was the blood of the slain: therefore they march as to certain victory, every man who was able to bear arms having been summoned to oppose the invasion. But how terrible their disappointment, when, tumultuously rushing on the spoil, the confederate army fell upon them with dreadful slaughter, routed them, wasted their country, ruined their cities, and left only the metropolis standing, which was soon besieged, and the breaches ready to be stormed. Note; (1.) Whom God will destroy, he often previously infatuates. (2.) Rebellion must not hope to prosper.
3. In this extremity, the king of Moab attempts, with a select band, to break through the quarters of Edom where he expected least resistance, but is repulsed. When rendered desperate by his danger, he seeks by the inhuman and most precious sacrifice of his eldest son, as his last effort, to appease his idol god Chemosh; or, by such a shocking scene on the walls, he thought to move the compassion of the besiegers; or, perhaps, to intimate his determined resolution to die with all his family, rather than yield. The seeing their king reduced to such distress, roused the indignation of the remainder of the Moabites; and when the Israelites saw them thus made resolute by despair, they raised the siege and retired. Note; (1.) Despair sometimes does more than the most determined courage. (2.) Let us bless God for deliverance from idolatry. Our God delights not in the blood of the slain, but the living sacrifices of the heart devoted to his will.
The incident about Mesha (2Ki 3:4-5) is interesting from the point of view of Biblical criticism. This is the only time he is mentioned in Sacred Writ and his name does not appear in profane history. For this cause objectors to the Bible have demanded proof of his existence at the time named. Also, was Moab noted for its wool? Was it tributary to Israel at this period? Did this rebellion occur? etc.
It was impossible to answer these questions outside of the Bible until about forty years ago when the “Moabite Stone” was discovered, on which an inscription by Mesha recorded all these facts.
What earlier alliance does this between Judah and Israel recall (2Ki 3:7)? What earlier situation does Jehoshaphat’s inquiry recall (2Ki 3:11)? Note the outward respect, at least, which the three kings pay to Jehovah’s prophet (2Ki 3:12).
Why Elisha calls for the minstrel (2Ki 3:15) is not clear, except as a way of quieting his mind in the midst of turbulent scenes of battle, and so preparing him in the physical sense to listen to God’s voice. In our own experience we see the value of worshipful hymns as we approach the throne of grace.
How water came “by the way of Edom” (2Ki 3:20), may be explained by a shower or cloudburst. The water was reddened by flowing through the red earth of Edom, an effect heightened by the red light of the morning sun (2Ki 3:22).
The act of the king of Moab (2Ki 3:27) was not exceptional, but his thought in presenting the sacrifice upon the wall was probably that the besiegers beholding it might fear the heathen divinity to whom it was offered. He would now be appeased, presumptively in favor of his subjects, and it would go hard with their opponents. The meaning of “indignation against Israel” is obscure. Some understand it as indignation the Israelites themselves felt at this act so abominable in their sight, and which made them prefer to renounce further possession of Moab than to pursue the conflict. Or it may mean that God’s wrath fell upon them for returning home with their work of judgment half done.
MINISTERING TO INDIVIDUALS (2 Kings 4)
Notice the contrast between a poor woman (2Ki 4:1-7) and a rich one in the verses following. Both have needs which only God can supply, and He is as ready to show His power in the one case as in the other, and His prophet makes no distinction between them in his ministry.
In the story of the Shumanite notice that out of modesty and respect, when the prophet calls her (2Ki 4:15), “she stood in the door. .... It is well” (2Ki 4:23; 2Ki 4:26) is not to be understood as prevaricating, but as wishing to be let alone for the present.
The prophet’s staff (2Ki 4:29) was the badge of prophetic office. Recall Moses’ rod which was the symbol of divine power. It seems an error for Elisha to have dispatched his servant on this commission, but prophets are not infallible except where they speak or write by inspiration of God. (Compare Nathan in 2 Samuel 7.) In his desire to hasten matters, hoping the child was not quite dead, he hurries his servant hence; but he has to learn that he cannot delegate God’s grace and power according to his own will.
How does Elisha’s action (2Ki 4:33-35) compare with Elijah’s under similar circumstances? The miracle that follows corresponds closely with that in 2Ki 2:19-22, and may be understood in the same way. The concluding miracles of the chapter suggest Christ’s multiplication of the loaves and fishes; but the difference is that here there was no multiplication, but the men were satisfied with the little each received. It was a miracle wrought on the men rather than the food.
MAGNIFYING HIS OFFICE (2 Kings 5)
That is a noticeable phrase in 2Ki 5:1, “by him the Lord had given deliverance unto Syria,” which shows that the inspired annalist regards Jehovah as the God of the whole earth without whose providence even the heathen nations gained no victories.
Observe God using “the weak things of the world” in the case of the little maid (2Ki 5:2), whose testimony influences the general, and the kings of Syria and Israel, to say nothing of the prophet, and is handed down as a force for righteousness and truth for thirty centuries!
Both kings misunderstood the situation, however, he of Israel being without excuse. It is this that gives Elisha the opportunity to magnify his office (2Ki 5:8), which he does again in the case of Naaman (2Ki 5:10). The Syrian’s greatness made no difference, he must be healed like any other leper, solely by the power and grace of God. The prophet’s humility and disinterestedness are established by his reply in 2Ki 5:15-16.
Naaman’s request for earth (2Ki 5:17) was not superstition but reverence. His request in 2Ki 5:18 indicates a tender conscience rather than a compromising spirit, or the prophet could hardly have bidden him “go in peace.”
QUESTIONS
1. Give the story of Mesha and its value as evidence of the truth of the Bible.
2. What three kings were in this combination against Moab?
3. Why, probably, was the king’s son offered on the wall of the city?
4. What lessons may be drawn from Elisha’s treatment of the two women?
5. What lesson was Elisha to learn from Gehazi’s failure?
6. How does the miracle of the food differ from that in the gospels?
7. How does Elisha magnify his office in the case of Naaman?
8. In what two ways is Naaman’s conversion established?