II
K I N G S
CHAP. III.
We
are now called to attend the public affairs of
Israel, in which we shall find Elisha concerned. Here
is, I. The general character of Jehoram, king of
Israel, ver. 1-3. II. A war with
Moab, in which Jehoram and his allies were engaged,
ver. 4-8. III. The straits which the confederate army were reduced to in their
expedition against
Moab, and their consulting Elisha in that distress,
with the answer of peace he gave them, ver. 9-19. IV. The glorious issue of
this campaign (ver. 20-25) and the barbarous method the king of
Moab
took to oblige the confederate army to retire,
ver. 26, 27. The house of Ahab is doomed to destruction; and, though in this
chapter we have both its character and its condition better than before, yet the threatened ruin is not far off.
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The
Reign of Jehoram.
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B.
C. 895.
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1 Now Jehoram the son of Ahab began to reign
over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and
reigned twelve years. 2 And he wrought evil in the sight of the LORD; but not like his father,
and like his mother: for he put away the image of Baal that his father had
made. 3 Nevertheless he cleaved unto the sins of Jeroboam the son
of Nebat, which made Israel to sin; he departed not therefrom. 4
And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel
a hundred thousand lambs, and a hundred thousand rams, with the wool.
5 But it came to pass, when Ahab was dead, that the king of Moab rebelled
against the king of Israel.
Jehoram, the son of Ahab, and brother of Ahaziah, is here upon the throne of
Israel; and, though he was but a bad man, yet two commendable things are here
recorded of him:--
I. That he removed his father's idols. He did evil in many things, but not
like his father Ahab or his mother Jezebel, v. 2. Bad he was, but not
so bad, so overmuch wicked, as Solomon speaks, Eccl. vii. 17. Perhaps
Jehoshaphat, though by his alliance with the house of Ahab he made his own
family worse, did something towards making Ahab's better. Jehoram saw his
father and brother cut off for worshipping Baal, and wisely took warning by
God's judgments on them, and put away the image of Baal, resolving to
worship the God of Israel only, and consult none but his prophets. So far was
well, yet it did not prevent the destruction of Ahab's family, nay, that
destruction came in his days, and fell immediately upon him (ch.
ix. 24), though he was one of the best of the family, for then the measure of
its iniquity was full. Jehoram's reformation was next to none; for, 1. He only
put away the image of Baal which his father had made, and this probably
in compliment to Jehoshaphat, who otherwise would not have come into
confederacy with him, any more than with his brother, 1 Kings xxii. 49. But he
did not destroy the worship of Baal among the people, for Jehu found it
prevalent, ch. x. 19. It was well to reform his family, but it was not
enough; he ought to have used his power for the reforming of his kingdom. 2.
When he put away the image of Baal, he adhered to the worship of the calves,
that politic sin of Jeroboam, v. 3. He departed not therefrom,
because that was the state engine by which the division between the two tribes
was supported. Those do not truly, nor acceptably, repent or reform, who only
part with the sins that they lose by, but continue their affection to the sins
that they get by. 3. He only put away the image of Baal, he did not
break it in pieces, as he ought to have done. He laid it aside for the
present, yet not knowing but he might have occasion for it another time; and
Jezebel, for reasons of state, was content to worship her Baal in private.
II. That he did what he could to recover his brother's losses. As he had
something more of the religion of an Israelite than his father, so he had
something more of the spirit of a king than his brother. Moab rebelled against
Israel, immediately upon the death of Ahab, ch. i. 1. And we do not
find that Ahaziah made any attempt to chastise or reduce them, but tamely let
go his interest in them, rather than entertain the cares, undergo the
fatigues, and run the hazards, of a war with them. His folly and pusillanimity
herein, and his indifference to the public good, were the more aggravated
because the tribute which the king of Moab paid was a very considerable branch
of the revenue of the crown of Israel: 100,000 lambs, and 100,000 wethers,
v. 4. The riches of kings then lay more in cattle than coin, and they
thought it not below them to know the state of their flocks and herds
themselves, because, as Solomon observes, the crown doth not endure to
every generation, Prov. xxvii. 23, 24. Taxes were then paid not so much in
money as in the commodities of the country, which was an ease to the subject,
whether it was an advantage to the prince or no. The revolt of Moab was a
great loss to Israel, yet Ahaziah sat still in sloth and ease. But an upper
chamber in his house proved as fatal to him as the high places of the field
could have been (ch. i. 2), and the breaking of his lattice let into
his throne a man of the more active genius, that would not lose the dominion
of Moab without making at least one push for its preservation.
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The
Expedition against Moab; Elisha Consulted.
B.
C. 895.
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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 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, 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.
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The
Defeat of the Moabites.
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B.
C. 895.
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20 And it came to pass in the morning, when the
meat offering was offered, that, behold, there came water by the way of Edom,
and the country was filled with water. 21 And when all the
Moabites heard that the kings were come up to fight against them, they
gathered all that were able to put on armour, and upward, and stood in the
border. 22 And they rose up early in the morning, and the sun
shone upon the water, and the Moabites saw the water on the other side as
red as blood: 23 And they said, This is blood: the kings
are surely slain, and they have smitten one another: now therefore, Moab, to
the spoil. 24 And when they came to the camp of Israel, the
Israelites rose up and smote the Moabites, so that they fled before them: but
they went forward smiting the Moabites, even in their country.
25 And they beat down the cities, and on every good piece of land cast every
man his stone, and filled it; and they stopped all the wells of water, and
felled all the good trees: only in Kir-haraseth left they the stones thereof;
howbeit the slingers went about it, and smote it. 26 And
when the king of Moab saw that the battle was too sore for him, he took with
him seven hundred men that drew swords, to break through even unto the
king of Edom: but they could not. 27 Then he took his eldest son
that should have reigned in his stead, and offered him for a burnt
offering upon the wall. And there was great indignation against Israel: and
they departed from him, and returned to their own land.
I. We have here the divine gift of both those things which God had promised by
Elisha--water and victory, and the former not only a pledge of the latter, but
a means of it. God, who created, and commands, all the waters, both above and
beneath the firmament, sent them an abundance of water on a sudden, which did
them double service.
1. It relieved their armies, which were ready to perish, v. 20. And,
which was very observable, this relief came just at the time of the offering
of the morning sacrifice upon the altar at Jerusalem, a certain time, and
universally known. That time Elisha chose for his hour of prayer (it is
likely looking towards the temple, for so there were to do in their
prayers when they were going out to battle and encamped at a distance,
1 Kings viii. 44), in token of his communion with the temple-service, and his
expectation of success by virtue of the great sacrifice. We now cannot pitch
upon any hour more acceptable than another, because our high priest is always
appearing for us, to present and plead his sacrifice. That time God chose for
the hour of mercy to put an honour upon the daily sacrifice, which had been
despised. God answered Daniel's prayer just at the time of the evening
sacrifice (Dan. ix. 21); for he will acknowledge his own institutions.
2. It deceived their enemies, who were ready to triumph, into the destruction.
Notice was given to the Moabites of the advances of the confederate army, to
oppose which all that were able to put on armour were posted upon the
frontiers, where they were ready to give the Israelites a warm reception (v.
21), promising themselves that it would be easy dealing with an army fatigued
by so long a march through the wilderness of Edom. But see here,
(1.) How easily they were drawn into their own delusions. Observe the steps of
their self-deceit. [1.] They saw the water in the valley where the army of
Israel
encamped, and conceited it was blood (v. 22), because they knew the
valley to be dry, and (there having been no rain) could not imagine it should
be water. The sun shone upon it, and probably the sky was red and lowering,
a presage of foul weather that day (Matt. xvi. 3), and so it proved to
them. But, this making the water look red, their own fancies, which made them
willing to believe what made for them, suggested, This is blood, God
permitting them thus to impose upon themselves. [2.] If their camp was thus
full of blood, they conclude, "Certainly the kings have fallen out (as
confederates of different interests are apt to do) and they have slain one
another (v. 23), for who else should slay them?" And, [3.]
"If the armies have slain one another, we have nothing to do but to
divide the prey. Now therefore, Moab, to the spoil." These were
the gradual suggestions of some sanguine spirits among them, that thought
themselves wiser and happier in their conjectures than their neighbours; and
the rest, being desirous it should be so, were forward to believe it was so. Quod
volumus facile credimus--What we wish we readily believe. Thus those that
are to be destroyed are first deceived (Rev. xx. 8), and none are so
effectually deceived as those that deceive themselves.
(2.) How fatally they thereby ran upon their own destruction. They rushed
carelessly into the camp of Israel, to plunder it, but were undeceived when it
was too late. The Israelites, animated by the assurances Elisha had given them
of victory, fell upon them with the utmost fury, routed them, and pursued them
into their own country (v. 24), which they laid waste (v. 25),
destroyed the cities, marred the ground, stopped up the wells, felled the
timber, and left only the royal city standing, in the walls of which they made
great breaches with their battering engines. This they got by rebelling
against Israel. Who ever hardened his heart against God and prospered?
II. In the close of the chapter we are told what the king of Moab did when he
found himself reduced to the last extremity by the besiegers, and that his
capital city was likely to fall into their hands. 1. He attempted that which
was bold and brave. he got together 700 choice men, and with them sallied out
upon the intrenchments of the king of Edom, who, being but a mercenary in this
expedition, would not, he hoped, make any great resistance if vigorously
attacked, and so he might make his escape that way. But it would not do; even
the king of Edom proved too hard for him, and obliged him to retire, v.
26. 2. This failing, he did that which was brutish and barbarous; he took his
own son, his eldest son, that was to succeed him, than whom nothing could be
more dear to himself and his people, and offered him for a burnt-offering
upon the wall, v. 27. He designed by this, (1.) To obtain the
favour of Chemosh his god, which, being a devil, delighted in blood and
murder, and the destruction of mankind. The dearer any thing was to them the
more acceptable those idolaters thought it must needs be if offered in
sacrifice to their gods, and therefore burnt their children in the fire to
their honour. (2.) To terrify the besiegers, and oblige them to retire.
Therefore he did it upon the wall, in their sight, that they might see
what desperate courses he resolved to take rather than surrender, and how
dearly he would sell his city and life. He intended hereby to render them
odious, and to exasperate and enrage his own subjects against them. This
effect it had: There was great indignation against Israel for driving
him to this extremity, whereupon they raised the siege and returned. Tender
and generous spirits will not do that, though just, which will drive any man
distracted, or make him desperate.
Contents
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Next
Section
