2 Kings 3

2Ki 3:1-3.

JEHORAM'S

EVIL

REIGN OVER

ISRAEL.

1, 2. Jehoram the son of Ahab began to reign over Israel in Samaria the

eighteenth year of Jehoshaphat--(compare

1Ki 22:51).

To reconcile the statements in the two passages, we must suppose that

Ahaziah, having reigned during the seventeenth and the greater part of

the eighteenth year of Jehoshaphat, was succeeded by his brother Joram

or Jehoram, in the end of that eighteenth year, or else that Ahaziah,

having reigned two years in conjunction with his father, died at the

end of that period when Jehoram ascended the throne. His policy was as

hostile as that of his predecessors to the true religion; but he made

some changes. Whatever was his motive for this alteration--whether

dread of the many alarming judgments the patronage of idolatry had

brought upon his father; or whether it was made as a small concession

to the feelings of Jehoshaphat, his ally, he abolished idolatry in its

gross form and restored the symbolic worship of God, which the kings of

Israel, from the time of Jeroboam, had set up as a partition wall

between their subjects and those of Judah.

2Ki 3:4, 5.

MESHA,

KING OF

MOAB,

REBELS.

4-6. Mesha king of Moab, &c.--As his dominions embraced an extensive

pasture country, he paid, as annual tribute, the wool of a hundred

thousand lambs and a hundred thousand rams. It is still common in the

East to pay custom and taxes in the fruits or natural produce of the

land.

5. king of Moab rebelled--This is a repetition of

2Ki 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.

2Ki 3:6-24.

ELISHA

PROMISES

WATER AND

VICTORY OVER

MOAB.

6. King Jehoram . . . numbered Israel--made a levy from his own

subjects, and at the same time sought an alliance with Jehoshaphat,

which, as on the former occasion with Ahab, was readily promised

(1Ki 22:4).

8-12. Which way shall we go up? And he answered, The way through the

wilderness of Edom--This was a long and circuitous route, by the

southern bend of the Dead Sea. Jehoshaphat however preferred it, partly

because the part of the Moabite territory at which they would arrive,

was the most defenseless; and partly because he would thereby enlist,

in the expedition, the forces of the king of Edom. But, in penetrating

the deep, rocky valley of Ahsy, which forms the boundary between Edom

and Moab, the confederate army was reduced, both man and beast, to the

greatest extremities for want of water. They were disappointed by

finding the wady of this valley, the brook Zered

(De 2:13-18)

[ROBINSON], dry. Jehoram was in despair. But the

pious mind of Jehoshaphat inquired for a prophet of the Lord; and, on

being informed that Elisha was at hand, the three kings "went down to

him"; that is, to his tent, which was either in the camp, or close by

it. He had been directed thither by the Spirit of God for this special

purpose. They went to him, not only as a mark of respect, but to

supplicate for his assistance.

11. which poured water on the hands of Elijah--that is, was his

servant--this being one of the common offices of a servant. The phrase

is used here as synonymous with "a true and eminent prophet," who will

reveal God's will to us.

13, 14. What have I to do with thee? &c.--Wishing to produce a deep

spirit of humility and contrition, Elisha gave a stern repulse to the

king of Israel, accompanied by a sarcastic sneer, in bidding him go and

consult Baal and his soothsayers. But the distressed condition,

especially the imploring language, of the royal suppliants, who

acknowledged the hand of the Lord in this distress, drew from the

prophet the solemn assurance, that solely out of respect to Jehoshaphat,

the Lord's true servant, did he take any interest in Jehoram.

15. bring me a minstrel--The effect of music in soothing the mind is

much regarded in the East; and it appears that the ancient prophets,

before entering their work, commonly resorted to it, as a preparative,

the hand of the Lord--a phrase significantly implying that the gift of

prophecy was not a natural or inherent gift, but conferred by the power

and grace of God.

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

17. Ye shall not see wind--It is common in the East to speak of

seeing wind, from the clouds of straw, dust, or sand, that are often

whirled into the air, after a long drought.

20-24. when the meat offering was offered--that is, at the time of

the morning sacrifice, accompanied, doubtless, with solemn prayers; and

these led, it may be, by Elisha on this occasion, as on a similar one

(1Ki 18:36).

behold, there came water by the way of Edom--Far from the Israelitish

camp, in the eastern mountains of Edom, a great fall of rain, a kind of

cloudburst, took place, by which the wady was at once filled, but they

saw neither the wind nor the rains. The divine interposition was shown

predetermined way [KEIL].

It brought not only aid to the Israelitish

army in their distress, by a plentiful supply of water, but destruction

on the Moabites, who, perceiving the water, under the refulgent rays of

the morning sun, red like blood, concluded the confederate kings had

quarrelled and deluged the field with their mutual slaughter; so that,

rushing to their camp in full expectation of great spoil, they were met

Their country was laid waste in the way, which has always been

considered the greatest desolation in the East

(2Ki 3:24).

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

fortress in the land.

27. took his eldest son that should have reigned in his stead, and

offered him for a burnt offering, &c.--By this deed of horror, to

which the allied army drove the king of Moab, a divine judgment came

upon Israel; that is, the besiegers feared the anger of God, which they

had incurred by giving occasion to the human sacrifice forbidden in the

law

(Le 18:21; 20:3),

and hastily raised the siege.