But when Ahab was dead, the king of Moab rebelled against the king of Israel. King Jehoram went out of Samaria at that time, and mustered all Israel. He went and sent to Jehoshaphat the king of Judah, saying, “The king of Moab has rebelled against me. Will you go with me against Moab to battle?” He said, “I will go up. I am as you are, my people as your people, my horses as your horses.”
He said, “Which way shall we go up?” He answered, “The way of the wilderness of Edom.”
So the king of Israel went with the king of Judah and the king of Edom, and they marched for seven days along a circuitous route. There was no water for the army or for the animals that followed them. The king of Israel said, “Alas! For Yahweh has called these three kings together to deliver them into the hand of Moab.”
But Jehoshaphat said, “Isn’t there a prophet of Yahweh here, that we may inquire of Yahweh by him?” One of the king of Israel’s servants answered, “Elisha the son of Shaphat, who poured water on the hands of Elijah, is here.”
Jehoshaphat said, “Yahweh’s word is with him.” So the king of Israel and Jehoshaphat and the king of Edom went down to him.
Elisha said to the king of Israel, “What have I to do with you? Go to the prophets of your father, and to the prophets of your mother.” The king of Israel said to him, “No, for Yahweh has called these three kings together to deliver them into the hand of Moab.”
Elisha said, “As Yahweh of Armies lives, before whom I stand, surely, were it not that I respect the presence of Jehoshaphat the king of Judah, I would not look toward you, nor see you. But now bring me a musician.” When the musician played, Yahweh’s hand came on him. He said, “Yahweh says, ‘Make this valley full of trenches.’ For Yahweh says, ‘You will not see wind, neither will you see rain, yet that valley will be filled with water, and you will drink, both you and your livestock and your other animals. This is an easy thing in Yahweh’s sight. He will also deliver the Moabites into your hand. You shall strike every fortified city, and every choice city, and shall fell every good tree, and stop all springs of water, and mar every good piece of land with stones.’ ”
In the morning, about the time of offering the sacrifice, behold, water came by the way of Edom, and the country was filled with water.
Now when all the Moabites heard that the kings had come up to fight against them, they gathered themselves together, all who were able to put on armor, young and old, and stood on the border. They rose up early in the morning, and the sun shone on the water, and the Moabites saw the water opposite them as red as blood. They said, “This is blood. The kings are surely destroyed, and they have struck each other. Now therefore, Moab, to the plunder!”
When they came to the camp of Israel, the Israelites rose up and struck the Moabites, so that they fled before them; and they went forward into the land attacking the Moabites. They beat down the cities; and on every good piece of land each man cast his stone, and filled it. They also stopped all the springs of water, and cut down all the good trees, until in Kir Hareseth all they left was its stones; however the men armed with slings went around it, and attacked it. When the king of Moab saw that the battle was too severe for him, he took with him seven hundred men who drew a sword, to break through to the king of Edom; but they could not. Then he took his oldest son who would have reigned in his place, and offered him for a burnt offering on the wall. There was great wrath against Israel; and they departed from him, and returned to their own land.
Geneva Bible translators 1599 · Public Domain On vv7, 9, 11, 12, 13, 14, 15, 18, 19, 21, 23, 24, 25, 27 Read 1 Kings 22:4.
Read 1 Kings 22:4.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–27 2Ki 3:5 But it came to pass, when Ahab…
2Ki 3:5 But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.
Ver. 5. When Ahab was dead.] Elephanti mortuo vel mus insultat. But besides the death of Ahab, Ahaziah his son and successor was weak; and hence this revolt of Moab from him.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–27 See of this 2Ki 1:1. It is here repeated…
See of this 2Ki 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv6, 20 Jehoram has no sooner got the sceptre into his…
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 (Kg2 3:6), 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, Kg2 3:7. 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, Kg2 3:8. 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.
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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, Kg2 3:9. 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 20:2. 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, Psa 104:11. 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, Kg2 3:10. 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, Pro 19:3.
III. Jehoshaphat's good motion to ask counsel of God in this exigency, Kg2 3:11. 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, Kg2 3:8. 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 Kg2 3:11. 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 (Deu 20:2) 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, Kg2 3:12. 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 3:9.
VI. The entertainment which Elisha gave them. 1. He was very plain with the wicked king of Israel (Kg2 3:13): "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, Jdg 10:14. The world and the flesh have ruled you, let them help you; why should God be enquired of by you?" Eze 14:3. 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, Kg2 3:14. Jehoram is to be respected as a prince, but as a wicked man he is a vile person, and is to be condemned, Psa 15:4. 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 34:18. 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 (Kg2 3:15), a devout musician, one accustomed to play upon his harp and sign 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, Sa1 10:5. 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, Kg2 3:16, Kg2 3:17. 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, Psa 84:6. 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 (Psa 68:9), 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 (Kg2 3:18): "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, Kg2 3:19. The law forbade them to fell fruit-trees to be employed in their sieges (Deu 20:19), 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv5–24 And he went and sent to Jehoshaphat the king…
And he went and sent to Jehoshaphat the king of Judah, saying, the king of Moab hath rebelled against me,.... By refusing to pay him tribute:
wilt thou go up with me against Moab to battle? and he said, I will go up; which he agreed to, partly to encourage in the reformation of religion which he had begun, and partly to chastise the Moabites for their invasion of his country, Ch2 20:1.
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I am as thou art, my people as thy people, and my horses as thy horses; the same answer he returned to Ahab; see Gill on Kg1 22:4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 9, 11, 12, 13, 14, 15, 19, 20, 21, 25, 26, 27 He said - He joins with him in this…
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, 2 Chron. xx, 1, and might do so again if they were not brought low; for which a fair opportunity now offered.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 22, 23, 25, 26, 27 Verse 7. My people as thy people] We find…
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 1Kg 22:4.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 9, 10, 12, 13, 14, 15, 16, 18, 19, 20, 21, 22, 24, 25, 26, 27 2Ki 3:6-8. King Jehoram went out and numbered all…
2Ki 3:6-8. King Jehoram went out and numbered all Israel — As soon as he was settled in his kingdom, his first business was to raise an army to reduce Moab to obedience, and to engage Jehoshaphat to join him as an ally. And he said, I will go up — Jehoshaphat unites 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 example 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, (2Ch 20:1,) and might do so again if they were not brought low; for which a fair opportunity now offered. He answered, The way through the wilderness of Edom — Which Jehoshaphat chose, because he wished to have the assistance of the Edomites, who were his tributaries. And it is probable Moab was but weakly fortified on that side.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7, 8, 9, 11, 13, 15, 16, 17, 19, 20, 21, 23, 25, 26, 27 The close alliance between the two kingdoms still subsisted.…
The close alliance between the two kingdoms still subsisted. Jehoram therefore sends confidently to make the same request with respect to Moab that his father had made two years before with respect to Syria (marginal reference). Jehoshaphat consented at once, notwithstanding that his former compliance had drawn upon him the rebuke of a prophet 2Ch 19:2. Perhaps Jehoram’s removal of the Baal-worship 2Ki 3:2 weighed with him. He had himself been attacked by the Moabites in the preceding year; and though the attempt had failed, Jehoshaphat would feel that it might be renewed, and that it was important to seize the opportunity of weakening his enemy which now offered itself.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 8, 11, 12, 13, 14, 15, 16, 19, 20, 21, 22, 24, 25, 26, 27 He entered cordially into this war, as he perceived…
He entered cordially into this war, as he perceived that if Moab succeeded, Edom would follow the same plan. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5, 6, 8, 11, 13, 15, 16, 17, 20, 25, 27 king of Moab rebelled--This is a repetition of Kg2…
king of Moab rebelled--This is a repetition of Kg2 1:1, in order to introduce an account of the confederate expedition for crushing this revolt, which had been allowed to continue unchecked during the short reign of Ahaziah.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5, 7, 8, 9, 11, 12, 13, 15, 16, 17, 19, 20, 22, 23, 25, 26, 27 5. When Ahab was dead — Immediately after the…
5. When Ahab was dead — Immediately after the death of Ahab Mesha had thrown off the yoke, but not until the reign of Jehoram was an effort made to subdue the revolt. Ahaziah’s sickness was the cause of this delay. See note on 2Ki_1:1.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5–27 5. when Ahab was dead] The sickness of Ahaziah…
5. when Ahab was dead] The sickness of Ahaziah had no doubt prevented him from taking any step during his brief reign to suppress the revolt of Moab. It is probable that during Ahaziah’s time all those reconquests, that are mentioned in the Mesha tablet, were made by the Moabites, the king of Israel being able to offer no resistance.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5–27 (5) But.—And.
(5) But.—And.
When.—So some MSS. The ordinary text has, “about the time of Ahab’s death” (ke for be).
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Rebelled—i.e., refused payment of the annual tribute.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–27 And King Jehoram went out of Samaria the same…
And King Jehoram went out of Samaria the same time literally, the same dayand numbered all Israel; rather, mustered or reviewed (ejpeskeyato, LXX) all Israel. "Numbering" was forbidden, (1Sa_24:1) and is not here intended, the verb used being dqp, and not hnm.
Vers. 6-12.
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Faith and unfaith tested by danger and difficulty.
Jehoshaphat and Jehoram are associates, allies, brothers-in-arms. They are united in one cause, have one object, one aim. And they fall into one and the same danger and difficulty. A failure of water at the spot where they had fully expected to find it brings them and their armies into peril of almost instant destruction. But how differently are they affected under the same circumstances! Jehoram at once despairs, sees no way out of the difficulty, has no plan, no counsel, to suggest. Far from flying to God for succor, he only thinks of him to reproach him. Jehovah, he says, has called three kings together, only to deliver them into the hand of Moab. The reproach is as unfounded as it is useless. Jehovah had not called the three kings together. He had not been consulted on the subject of the expedition, and he had not spoken. The three kings had come together of their own free will, and of their own mere motion. And Jehovah was not about to deliver them into the hand of Moab, but was about to give them a great victory over Moab a victory which would prevent Moab from causing any further trouble for half a century. (2Ki_13:20) But Jehoram, being the embodiment of unfaith, is blind, hopeless, and helpless. It is otherwise with Jehoshaphat, who all his life "has prepared his heart to seek. (2Ch_19:3) Danger and difficulty draw forth what is best in him, rouse him out of a sort of trance of religious indifference into which he had fallen, and cause him to fall back upon Jehovah as the only sure Refuge in time of trouble, and to ask, "Is there not here a prophet of the Lord, that we may inquire of the Lord by him?" Jehoshaphat"s faith makes him both hopeful and helpful. He suggests a course which leads to a happy result. Bat for him, so far as appears, the danger might have terminated in disaster.
Vers. 6-12.
Worldly rulers men in trial seeking help from a godly man.
King Jehoram went out of Samaria the same time, and numbered all Israel," etc.
I Here we have WORLDLY RULERS IN GREAT TRIAL. "And King Jehoram went out of Samaria the same time, and numbered all Israel. And he went and sent to Jehoshaphat the King of Judah, saying, The King of Moab hath rebelled against me." The revolt of Moab threatened the ruin of Jehoram and his empire, and he, smitten with alarm, numbers, or rather, musters, all Israel, and hurries to Jehoshaphat to seek his aid. They, with their armies, go forth to meet in battle their enemy on a seven days" journey, enduring the privation of water for themselves and their cattle. At the end of their journey, disheartened and exhausted, they reached a crisis of terrible anxiety and danger. Worldly rulers have their trials. "Uneasy lies the head that wears a crown." What terrible ends in past ages kings have come to! and today all the thrones of Europe seem to be tottering to their fall. Providence destines that a man who aspires to the highest office must pay a terrible price for it. The trials of high office, added to the natural trials of man as man, are often overwhelming. Here we have worldly rulers in great trial
II SEEKING HELP FROM A GODLY MAN. "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," etc. Mark the cry, "Is there not here a prophet of the Lord?" The question is answered, and the three kings those of Israel, of Judah, and of Edom go in earnest quest of him. They "went down to him." This:
1. Proved their instinctive belief in the existence of one God, the Maker and Manager of worlds. Man always, in overwhelming distress, turns away from his systems and theories, and looks up to the Everlasting One.
2. Proved their faith in the power of a truly good man with that God. This is common; skeptics and worldlings on their death-beds are continually sending for those to visit them whom they believe to be men of God. The evil must ever bow before the good. What an illustration we have of this in the case of the two hundred and seventy-five men on board the ship tossed in the dangerous tempest on her way from Caesarea to Rome, with the Apostle Paul on board! Paul was a poor prisoner in chains, and the passengers were made up of soldiers and merchants and men of science; but to whom did they look in the turmoil? Paul, who at the outset, when "the south wind blew softly," was nothing in that vessel, became the moral commander during the tempest. Amidst the wild roaring of the elements, the cries of his fellow-voyagers, the crashes of the plunging ship, the awful howl of death, in all he walked upon the creaking deck with a moral majesty, before which captain, merchant, soldier, and centurion bowed with loyal awe. So it has ever been; so it must ever be. The good show their greatness in trials, and in their trials, the evil, however exalted their worldly position, are compelled to appreciate them. How often do the world"s great men on death-beds seek the attendance, sympathies, counsel, and prayers of those godly ones whom they despised in health! D.T.
Vers. 6-8.
The alliance of the three kings.
No time was to be lost, if the King of Israel was to check the progress of this formidable rebel, who, from the inscription on his stone, appears to have had some remarkable successes.
I JEHORAM"S PROPOSAL.
1. Jehoram"s first step was to muster for the expedition the whole army of Israel. His trust was in chariots and horses. How little they could do for him, apart from God"s help, was soon to be made manifest.
2. He next sent a message to Jehoshaphat, inviting him to accompany him. This shows, at least, that he took a sufficiently serious view of the difficulty of his enterprise. He did not enter on it lightly. Perhaps also he had the inward feeling that it would be likelier to go well with him if this godly king were on his side. A wicked man is always glad when he can get a good one to lend his countenance to any of his doings.
II JEHOSHAPHAT"S CONSENT. This was at once and freely given. Jehoshaphat had refused partnership with Ahaziah. (1Ki_22:49) But:
1. Jehoram was a man of less impious character.
2. The war seemed just.
3. He had to secure the safety of his own kingdom. This had already been menaced, and would no doubt be menaced again, if Mesha continued his victorious career.
4. There was further the unfortunate bond of kinship Jehoram"s sister Athaliah being married to Jehoshaphat"s son. Entanglements with the wicked lead into many a snare. Jehoshaphat"s chief error was in deciding on his own responsibility, and not doing first what he was glad enough to do after inquire of the Lord." How many troubles we often get into through simply neglecting to seek Divine guidance! Secular things ought to be made the subjects of prayer as much as spiritual things. "In everything by prayer and supplication," etc.. (Php_4:6)
III THE WAY BY EDOM. Which way would they take? Jehoshaphat urged that they should go by the wilderness of Edom, that is, round the foot of the Dead Sea. This route would be the longer, but it enabled Moab to be attacked from a safer side, and had the further advantage that it would secure to the allies the services of the deputy-king of Edom, who, as a vassal of Jehoshaphat, could not refuse to accompany them. (2Ki_8:20) The Edomites had, indeed, but lately joined in the confederacy against Judah, but they were now probably burning to be avenged on the Moabites, who, in that expedition, had proved to be their worst enemies. (2Ch_20:23) Thus providence overrules the passions of men to work out its own ends. J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv11, 13, 16, 20, 27 Elisha . . . which poured water on the…
2Ki_3:11
Elisha . . . which poured water on the hands of Elijah.
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Contrast between Elijah and Elisha
The resemblances between Elijah and Elisha are occasionally so great, that it is scarcely surprising the one prophet is confused with the other. They both lived in one country and in one age. They were both the messengers of God to kings. They both wrought miracles, and even the same class of miracles, multiplying the widows off, and raising from the dead a mothers only child. Last of all, the life-work of both was to withstand and witness against idolatry, and restore the worship of the true God in the land of Israel. And yet to the careful reader there is no contrast in the Bible more striking or complete. What John was to Peter, Mary to Martha, Melanchthon to Luther, that was Elisha the Prophet of Peace to Elijah the Desert Prophet--the Prophet of Fire. The one is John the Baptist, the other is the gentler John--the Evangelist, the disciple of love--who, leaning on his Masters bosom, caught and breathed a kindred spirit. In place of the long shaggy locks that had marked the awful Elijah, the head of the new and youthful prophet was shorn and smooth. Instead of the sheepskin mantle, he wore the attire of the period. In his hand he carried a walking staff. His whole gait was that of the ordinary citizen. Elisha was no lonely man dwelling in the grot of Cherith or the solitudes of the wilderness. He had his own house in Samaria. He was known in far Damascus. Indeed the whole contrast between Elijah and Elisha is so significant and instructive as to be well worth following from point to point.
1. Elijah simply drops upon the scene. There is no warning, no period of pupilage or preparation. Of his previous history nothing whatever is known. Like Melchisedec he has neither beginning of days nor end of life. We meet Elisha, on the other hand, for the first time in his fathers fields, in the meadow of the dance, at Abel-meholah. Shaphat is a man of means, for he has twelve ploughs at work; a man of piety also, for he has refused to do homage at the shrine of Baal. In particular, he has trained his son to know Israels God.
2. During the whole of his public life--about twelve years at the most--Elijah to a large extent lived out of the world, or at least far above it, in stern sublimity. Elisha, on the other hand, is intimately mixed up with all the political movements and events of his day. Three kings seek him as their counsellor. Jehu is crowned at his bidding. Ben-hadad consults him in war. Joash attends at his death-bed. Whenever Elijah is seen in connection with kings and courts, it is always as their enemy--Ahab, Jezebel, Ahaziah. When Elisha is seen in the same connection, it is always as their friend--My father, my father, is their uniform and reverent mode of address.
3. The miracles wrought by the two prophets form another interesting point of contrast between Elijah and Elisha. It is noticeable that Elisha wrought twice as many miracles as Elijah did, suggesting the inference that the parting request had been complied with to the letter: And Elisha said, I pray thee let a double portion of thy spirit be upon me. On his introduction to work, Elijah begins with a miracle--the emblem of so much of his future career--a miracle of judgment: There shall not be dew nor rain these years, referring to the drought, but according to My word. Elisha begins with a miracle--the emblem also of so much of his future career--but it is a miracle of mercy: There shall not be from thence, speaking of the bitter waters of Jericho sweetened, any more death or barren land. The miracles of Elisha, in fact, remind us very much of the miracles of Christ--miracles of beneficence. The very grave of Elisha wrought a miracle that reads very like a miracle of Christ, for when the man was let down and touched the bones of Elisha, he revived and stood up on his feet.
4. As another point in the contrast between Elijah and Elisha, it cannot be out of a place to say that of Elisha, like Joshua the son of Nun, not a single infirmity or failing is recorded. This cannot be said of Elijah, for he fled into the wilderness and lay down under the juniper tree to escape a womans vengeance, and in despair to die. The humbler Elisha may do the greater work. There is every reason to believe that in reclaiming Israel from idolatry, by the conversion of individual men and women, the still small voice of Elisha, conjoined with his healing acts and social intercourse, accomplished wider and more permanent changes than the fire and storm and national upheaval caused by Elijah. Nor is this to be wondered at. The ministry of Elisha in Israel lasted nearly five times longer than the ministry of Elijah. The rough and pioneer work had already been done.
5. The translation of the one, the ordinary death by dissolution of the other. In conclusion, the whole career of Elisha supplies us with some serious and useful practical lessons. His special feature of character was this--holiness. He was a holy man of God. What a sublimity there is in this simple language! What honour or title is ever to be compared with it? Abraham was the friend of God, David was the man after Gods own heart, Daniel was the man greatly beloved, Elisha is the man of God. All social distinctions that count so much with men sink here into insignificance. Whatever else we are honourably known to be, let us seek to be holy even as God is holy. Nearer, my God, to Thee, nearer to Thee. (H. J. Howat.)
The present ministry
A young man, who a few years ago was a student of Harvard College, became noted for his quiet offices of kindness, religious and otherwise, among the younger students. Without patronage, he seemed to adopt the role of eider brother to many a boy who, but for him, would have gone wrong and reaped the consequences. Some one asked a question one day, and drew out the secret. He had confided to his pastor his determination to enter the ministry as soon as he had graduated. why not enter it now? said the wise counsellor. You will be all the better minister for ministering as you go along.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v21 2Ki_3:23. This is blood—For the rancour between the kings…
CRITICAL AND EXPLANATORY NOTES.—
2Ki_3:23. This is blood—For the rancour between the kings of Israel and Judah was well known; hence the Moabites supposed they had slaughtered each other in some quarrel on their march. Thus deluded by the sight of the water—reddened by the sun’s rays, or with the colour of the earth into which they had dug (2Ki_3:16), the Moabites hastened. unprepared, into the hands of their foes.
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2Ki_3:25. קּיר הֲרָשֶׂת—Called Kir Moab (Isa_15:1). It was the capital city, and fortified—now called Kerak.
2Ki_3:27. Eldest son, and offered him for a burnt offering upon the wall—In the sight of the assailing armies; and this spectacle of horror roused in the allies of Israel such revulsion, because that their support of Israel had driven the king of Moab to this dreadful act, that they fell back from the siege, and left Israel to its own fortunes.—W. H. J.
HOMILETICS OF 2Ki_3:21-27
THE DANGER OF TRUSTING TO APPEARANCES
I. Appearances may deceive those who fancy themselves well prepared for all contingencies (2Ki_3:21). Moab was aware of the approach of the invading army, and made the most careful and elaborate preparation to withstand it. All who were capable of bearing arms were marched to the frontier, and the brave little nation, keenly watching every movement of the enemy, seemed determined to make a stout and desperate defence. It is important to prepare for the conflict of life; to be armed with the whole armour of God, and ever on our guard against the attack of our spiritual foes. But when we are best prepared we are liable to be misled by false appearances. “Let him that thinketh he standeth take heed lest he fall.”
II. Appearances may surprise the most cautious into committing a fatal blunder (2Ki_3:22-24). The shining of the early morning sun upon the water that filled the red earth-pits newly dug in the valley was mistaken for blood, and the Moabite leader, without taking any pains to verify his impression, jumped to the conclusion that the invading army had qurelled, and what he saw shining in the sunlight was the blood of the slain. The word of command was given to advance, with the expectation that there was now nothing to do but to gather the spoil; but, too late to remedy it, the mistake of the Moabites was seen, and the compact little army that was strong and formidable when entrenched in its defences was speedily smitten and put to flight when it came into unexpected contact with the refreshed and well-armed Israelites. A false glitter did all the mischief. Alas! how many have been thus lured on to their destruction—the lover of strong drink, who has “looked upon the wine when it is red,” until he has been fascinated with its mocking sheen and whelmed in its intoxicating vortex; the insatiate seeker of pleasure, who has been captivated by beauteous forms and pleasant sounds, and lost in giddy mazes; the grasping money-getter, for whom the glare of wealth has had an irresistible charm that has robbed him of the love of home, of kindred, and of honour. Enchanted with the glamour of false appearances, the generous have become penurious—the modest, bold—the careful, recklessly extravagant—the virtuous, base.
III. Trusting to appearances is often followed by the most ruinous consequences (2Ki_3:25-27). In this case we see an army utterly routed—a fruitful country made barren and desolate—and the only heir-apparent to a throne cruelly immolated by a distracted father. Many a promising nation has been brought to naught by yielding to the unholy lust of power, following the ignis fatuus of military glory, or craving for the crimsoned reputation of a tyrannical ascendency. The Sclavonians have a legend that a certain river was infested with a water-demon who had the power of assuming the shape of a cluster of red flowers waving and spreading themselves out in graceful and attractive forms on the surface of the water; but if the passer-by was tempted to put forth his hand to pluck one of the fragile blossoms, he was at once seized by invisible hands, dragged beneath the surface, and suffocated in the treacherous stream. It is perilous to trust to false appearances: it may lead to irreparable disaster. Many who have plucked the flower of pleasure have found it to contain a fatal sting.
LESSONS:—
1. Appearances have a great influence over us.
2. Are often false and fictitious.
3. Entice many into hopeless ruin.
GERM NOTES ON THE VERSES
2Ki_3:22-25. They rise soon enough to beguile themselves. The beams of the rising sun, glistening upon those vaporous and unexpected waters, carried in the eyes of some Moabites a semblance of blood. A few eyes were enough to fill all ears with a false noise: the deceived sense miscarries the imagination. Civil broils give just advantage to a common enemy; therefore must the camps be spoiled, because the kings have smitten each other. Those who shall be deceived are given over to credulity: the Moabites do not examine either the conceit or the report, but fly in confusedly upon the camp of Israel, whom they find, too late, to have no enemies but themselves. As if death would not have hastened enough to them, they come to fetch it, they come to challenge it: it seizeth upon them unavoidably. They are smitten, their cities razed, their lands marred, their wells stopped, their trees felled, as if God meant to waste them but once.—Bp. Hall.
2Ki_3:22-23. Optical illusions. I. May deceive the most wary. II. May lead to very serious mistakes. III. Should be carefully tested.
—The Divine aid by which the army of Israel was not only saved from destruction, but even obtained a complete victory over their enemies, consisted here not in a miracle of God surpassing the known laws of nature, but only in this, that God the Lord, as he had announced before by His prophet, introduced the laws of nature working to the determinate end in the predetermined way. As the suddenly appearing mass of waters was affected in a natural way by a violent rain in the distance, so also the illusion that was so fatal to the Moabites is explained in a natural way, indicated even in the text. From the red earth of the pits the water collected in them had assumed a red colour, which was considerably increased by the rays of the rising sun falling upon it, so that, seen from a distance, it must have appeared like blood. But the Moabites might be the less disposed to think of an optical illusion, as by their familiar acquaintance with the region they knew that the Wady had at that time no water, and they had seen or learned nothing of the rain which had fallen far from them in the Edomite mountains.—Keil.
2Ki_3:23. The self-destruction of the allied armies of Moab, Ammon, and Edom (2Ch_20:22-25) was still fresh in the minds of the Moabites; and knowing the enmity and jealousy existing between Judah and Israel, and confident that the Edomites were no fast friends of either party, they very naturally imagined, from the sight of what appeared so much blood, that the different kings had fallen out among themselves, and destroyed each other. They supposed it only remained for them to go, as did Jehoshaphat on that former occasion, and gather up the precious jewels and other spoil from among the dead bodies.
2Ki_3:25. The terrible havoc of war. I. Sacrifices precious lives. II. Ruthlessly destroys the work of years. III. Exhausts the resources of a nation. IV. Checks national growth.
2Ki_3:26-27. No onsets are so furious as the last assaults of the desperate. The king of Moab, now hopeless of recovery, would be glad to shut up with a pleasing revenge. With seven hundred resolute followers, he rushes into the battle towards the king of Edom, as if he would bid death welcome might he but carry with him that despited neighbour, and now, mad with repulse, he returns; and, whether as angry with his destiny, or as barbarously affecting to win his cruel gods with so dear a sacrifice, he offers them, with his own hands, the blood of his eldest son in the sight of Israel, and sends him up in the smoke to those hellish deities. Oh, prodigious act, whether of rage or of devotion! What a hand had Satan over his miserable vassals! What marvel is it to see men sacrifice their souls in an unfelt oblation to these plausible tempters, when their own flesh and blood have not been spared! There is no tyrant like to the prince of darkness.—Bp. Hall.
2Ki_3:26. Bravery. I. Called forth by the stress of circumstances. II. Challenges admiration irrespective of the cause it champions. III. Often unavailing.
2Ki_3:27. The offering was doubtless made to the Moabitish god Chemosh, not to the God of Israel. Mesha supposed that his misfortunes were owing to the vengeance of his gods, whom he had in some way offended, and by this costly sacrifice he sought to propitiate them. Human sacrifices were common among many of the ancient heathen nations. The story of Iphigenia sufficiently shows the existence of the practice among the Greeks. It prevailed, also, among the Carthaginians and Phœnicians, and most of the nations in and around Palestine. Causing children to pass through the fire to Molech (chap. 2Ki_13:10; Deu_18:10) is an allusion to this abominable custom. Diodorus Siculus relates that when Agathocles was going to besiege Carthage, the people, seeing the extremities to which they were reduced, ascribed their misfortune to the anger of their god, in that they had latterly spared to offer him children nobly born, and had fraudulently put him off with the children of slaves and foreigners. To make an atonement for this crime, two hundred children of the best families in Carthage were at once offered in sacrifice, and no less than three hundred of the citizens voluntarily sacrificed themselves. Philo, in a fragment preserved by Eusebius, says: “It was a custom among the ancients, on occasions of great distress, for the rulers of a city or nation, instead of leaving the entire population to destruction, to sacrifice the beloved of their children as a ransom to the vengeful deities.—Whedon.
—Various accounts of the origin of human sacrifice have been given, but all are necessarily conjectural. It seems to us that the practice grew out of the notion that whatever was most costly and precious must needs be most acceptable as an offering to the gods; and it being established that the life of an animal was an acceptable offering, perverse ingenuity reasoned that the life of the human creature—the noblest of creatures—and his life-blood the most precious on earth, must be still more acceptable to heaven, still more valuable in the sight of the gods. This being the case, it further followed that the more illustrious, the more pure or exalted the person whose life was offered, the more proper still was the offering, and the more cogent its force in gratifying, soothing, or rendering propitious the stern powers that ruled the destinies of man. As to the precise object, it appears to us that in all, or nearly all, the cases fully known, these offerings were propitiatory at least, if not expiatory.—Kitto.
—The inhuman cruelty of heathenism. I. Immolates the choicest human victims. II. Is prompted by despair. III. Rouses the indignation of the righteous. IV. Is specially offensive to God.
—The departure of the Israelitish army in consequence of the human sacrifice of the king of Moab is a very remarkable sign of the difference between the fundamental opinions of the Israelites and of the heathen. Whereas, amongst almost all heathen peoples, sacrifice culminates in human sacrifice, and this is considered the most holy and most effective, in the Mosaic system, on the other hand, it is regarded as the greatest and most detestable abomination in the sight of God. It is forbidden, not merely from considerations of humanity, but also because, as the law declares with special emphasis, the sanctuary of the Lord is thereby defiled and His Holy Name profaned (Lev_20:1-5; Lev_18:21). Human sacrifice stands in the most glaring contradiction to the revelation of God as the Holy One, in which character He was known in Israel alone; hence it was to be punished, without respite, by death. From the preceding narrative we see how deep roots the detestation of human sacrifice had struck in the conscience of the people. Neither the cultus founded by Jeroboam, nor that of Baal which Ahab had imported, with all its barbarism, had been able even to weaken this detestation. It was still so strong that a victorious army allowed itself to be led thereby to withdraw again from a land it had already subdued.—Lange.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv9, 21 The Miracle in the Wilderness
The Miracle in the Wilderness
v. 9. So the king of Israel went, and the king of Judah, and the king of Edom, the governor under the overlordship of Judah being given the title of king by courtesy, 1Ki 22:48; and they fetched a compass of seven days’ journey, marching down near the western shore of the Dead Sea. And there was no water for the host and for the cattle that followed them, used as provisions for the army. They had ventured too far from their water supply.
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v. 10. And the king of Israel, immediately abandoning himself to despair, said, Alas, that the Lord hath called these three kings together to deliver them into the hand of Moab! Being without faith in Jehovah, he saw nothing but death and destruction before his eyes.
v. 11. But Jehoshaphat, having confidence in the Lord, said, Is there not here a prophet of the Lord that we may enquire of the Lord by him? Cf 1Ki 22:7. He wanted the advice of a true prophet, of one in the service of Jehovah. 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, namely, in the capacity of servant and disciple.
v. 12. And Jehoshaphat, who had heard of this new prophet, said, The word of the Lord is with him, he is a genuine prophet. So the king of Israel and Jehoshaphat and the king of Edom went down to him, from the elevation on which their tents were placed to the valley where Elisha remained with the host.
v. 13. And Elisha said unto the king of Israel, taking this opportunity to reprove him and to work a wholesome sorrow for his sins in his heart, What have I to do with thee? What business could they have together, since Jehoram was addicted to idolatry? Get thee to the prophets of thy father and to the prophets of thy mother; for he still permitted the priests of Baal to continue in his land. And the king of Israel, with at least some show of humility, said unto him, Nay; for the Lord hath called these three kings together to deliver them into the hand of Moab. So his appeal for help was based upon the fact that the lives and armies of three kings were at stake.
v. 14. And Elisha said, As the Lord of hosts, Jehovah Sabaoth, the mighty Ruler of the heavenly armies, 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, he would have ignored both him and his request.
v. 15. But now bring me a minstrel, a harp-player, his intention being by means of the soothing influence of music to withdraw his mind from the outer world and prepare for any Revelation which the Lord might give him. And it came to pass, when the minstrel played, that the hand of the Lord came upon him, he became a mouthpiece of Jehovah.
v. 16. And he said, Thus saith the Lord, Make this valley full of ditches, with cisterns for holding an abundance of water.
v. 17. For thus saith the Lord, Ye shall not see wind, neither shall ye see rain, there would be no rainstorm in or near their camp;yet that valley shall be filled with water that ye may drink, both ye and your cattle and your beasts, the former being the animals intended for food, the latter those bearing burdens.
v. 18. And this is but a light thing in the sight of the Lord, it was a small matter to Jehovah to supply the army with drinking-water; He will deliver the Moabites also into your hand, granting them a glorious victory over the enemy.
v. 19. And ye shall smite every fenced city, those with strong fortifications, and every choice city, and shall fell every good tree, even the fruit-trees not being excepted in this case, and stop all wells of water, and mar every good piece of land with stones, by so covering it with stones that it would no longer be fit for cultivation.
v. 20. And it came to pass in the morning, when the meat-offering was offered, at the time of the morning sacrifice, shortly after sunrise, that, behold, there came water by the way of Edom, and the country was filled with water. The Lord had sent a heavy rain or a cloudburst in the hills of Edom during the night, and the water now came rushing down the canyons into the valley where the combined armies were encamped. It was a miracle of God’s mercy, one of whose objects was to turn the hearts of all the men to Him.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9, 11, 13, 15, 18, 20, 21, 24, 26 General Information:
General Information:
King Joram continues speaking to King Jehoshaphat.
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Will you go with me against Moab to battle?
The word "you" refers to Jehoshaphat, but refers to both him and his army. Here "Moab" stands for "the army of Moab." AT: "Will you and your army go with me to fight against the army of Moab?" (See: Synecdoche)
I will go
Jehoshaphat is saying that he and his entire army will fight with King Joram against Moab. AT: "We will go with you" (See: Synecdoche)
I am as you are, my people as your people, my horses as your horses
Jehoshaphat is letting Joram use himself, his people, and his horses for his purposes. He speaks of this as if they belonged to Joram. The full meaning of this statement can be made clear. AT: "We are ready to do whatever you want us to. My soldiers and my horses are ready to help you" (See: Assumed Knowledge and Implicit Information)
By way of the wilderness of Edom
"By going through the wilderness of Edom"
translationWords
send
horse
desert
Edom
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 8, 11, 13, 15, 18, 24, 26, 27 3:6-7 Jehoshaphat’s ready compliance with Joram’s appeal was typical…
3:6-7 Jehoshaphat’s ready compliance with Joram’s appeal was typical of his participation in the undertakings of the northern kings (1 Kgs 22:4; 2 Chr 20:35-37). The marriage of Jehoshaphat’s son Jehoram to Ahab’s daughter Athaliah (2 Chr 18:1; 21:6) heightened Jehoshaphat’s entanglement with Israel.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.