2 Kings · Chapter 3

Verse 1. Jehoram began to reign—the eighteenth year of Jehoshaphat. There is a small difficulty here in regard to the chronology of those times. It is said that Ahaziah began to reign the seventeenth year of Jehoshaphat. 1 Kings 22:51. To reconcile the variation, it is supposed that either Jehoshaphat or Ahaziah began to reign before his father was dead, as was the case with Solomon.

BEGINNING OF JEHORAM’S REIGN, 1-3.

The chronology of Jehoram’s reign is exceedingly involved and obscure. Some of the incidents recorded in the following chapters seem clearly out of their chronological order, and the miracles of Elisha, which were mostly wrought during this reign, appear to have been written with reference to their moral suggestions, and their inner relation to one another, rather than with reference to the order in which they actually occurred. Accordingly in our notes on these chapters we have made no attempt to discuss or decide these questions of chronology.

1. Jehoram the son of Ahab — And brother of Ahaziah, who died prematurely from a fall from his upper chamber. 2 Kings 1:2, 17. With this Jehoram, or Joram, as he is often called, the dynasty of Omri came to an end. Eighteenth year of Jehoshaphat — See note on 2 Kings 1:17.

Verse 2. He put away the image of Baal] He abolished his worship; but he continued that of the calves at Dan and Beth-el.

Verses 2, 3. He put away the image of Baal — It was much that his mother, who had brought this worship with her from the Zidonians, should suffer him to remove this image; but she was probably a little daunted at the many disasters which had befallen their family, and was contented with worshipping Baal in private. Nevertheless, he cleaved unto the sins of Jeroboam — Though he put away the image and worship of Baal, resolving to worship Jehovah only, yet he continued to worship him under the representation of a calf, which was idolatry, though in a less degree. This kind of worship all the kings of Israel kept up, as a wall of partition between their subjects and those of Judah. They intended hereby to keep their people from going up to worship at Jerusalem, lest, if they did so, they might, by degrees, be brought to submit again to the kings of Judah. Thus Jehoram: he had a little religion, such as it was, but not enough to overrule his policy.

Ver. 2. He put away the image of Baal. This god was becoming unpopular, for he had not, like Jehovah, sent fire from heaven; neither had he shielded Ahab nor Ahaziah from the piercing arrow.

2. He put away the image of Baal — Discountenanced, and at least partially abolished, the Baal worship that had gained such strength in Israel during the reign of Ahab and Jezebel. At what particular period of his reign he did this does not appear, but perhaps it was after the war with Moab, and in consequence of the rebuke of Elisha given at verse 13.

V. 3. The sins-The worship of the calves: which all the kings of Israel kept up as a wall of partition between their subjects and those of Judah. So that altho’ he had a little religion, yet he had not enough to over-rule this policy.

Verses 2, 3. He put away the image of Baal — It was much that his mother, who had brought this worship with her from the Zidonians, should suffer him to remove this image; but she was probably a little daunted at the many disasters which had befallen their family, and was contented with worshipping Baal in private. Nevertheless, he cleaved unto the sins of Jeroboam — Though he put away the image and worship of Baal, resolving to worship Jehovah only, yet he continued to worship him under the representation of a calf, which was idolatry, though in a less degree. This kind of worship all the kings of Israel kept up, as a wall of partition between their subjects and those of Judah. They intended hereby to keep their people from going up to worship at Jerusalem, lest, if they did so, they might, by degrees, be brought to submit again to the kings of Judah. Thus Jehoram: he had a little religion, such as it was, but not enough to overrule his policy.

3. He cleaved unto the sins of Jeroboam — That is, the calf-worship which Jeroboam established. His reformation was only partial. He turns from Tyrian idolatry, but worships still the idols at Beth-el and at Dan.

V. 4. A sheep-master-A man of great wealth (which in those times and places consisted much in cattle) which enabled and emboldened him to rebel against his sovereign.

Verse 4. Was a sheepmaster] The original is dqn naked, of which the Septuagint could make nothing, and therefore retained the Hebrew word nwkhd: but the Chaldee has ytyg yrm marey githey, “a sheepmaster;” Aquila has poimniotrofov; and Symmachus, trefwn boskhmata; all to the same sense. The original signifies one who marks or brands, probably from the marking of sheep. He fed many sheep, &c., and had them all marked in a particular way, in order to ascertain his property. A hundred thousand lambs] The Chaldee and Arabic have a hundred thousand fat oxen.

Verse 4. Mesha, king of Moab, was a sheep-master — The riches, not only of private men, but also of kings, in ancient times, consisted much in sheep and cattle. And this king of Moab had abundance of them, which imboldened and enabled him to rebel against his sovereign. And rendered to the king of Israel a hundred thousand lambs, &c. — This was a prodigious number, and as they were rendered unshorn, they were the more valuable. But we are to consider that these countries abounded with sheep; insomuch that Solomon offered one hundred and twenty thousand at the dedication of the temple, 2 Chronicles 7:5; and the Reubenites drove from the Hagarenes one hundred and fifty thousand, 1 Chronicles 5:7.

THE WAR WITH MESHA, KING OF MOAB, 4-27.

Peculiar interest has become attached to the biblical history of Mesha, king of Moab, by reason of the recently discovered (1870) inscription of this king on a monumental stone at Dibon. To this we have already made reference in the note on 1 Kings 16:23. In the inscription Mesha claims to have captured a city from the king of Israel, and to have had various successes and victories, which we may suppose probably occurred during the reign of Ahaziah. The chief value of the inscription is the confirmation it affords to the Old Testament history. For an account of the discovery of this Moabite monument, together with translations and commentary, see Recovery of Jerusalem, pp. 389-402; Bibliotheca Sacra, for 1870, pp. 625-646.

4. Sheepmaster — The word is rendered shepherd in Amos 1:1, and, according to some writers, means literally a marker, and serves to designate a shepherd, because it was his custom to mark his sheep in order to distinguish them. Mesha was evidently rich in sheep, and the hills and valleys of Moab, like those of Gilead on the north, (Numbers 32:1,) were well adapted to the pasturage of numerous flocks and herds. A hundred thousand lambs — “Much curious information might easily be presented with respect to ancient, and even modern, tributes in cattle. A curious instance is that of the Cappadocians, of whom Strabo relates that they used to deliver every year, as tribute to the Persians, fifteen hundred horses, two thousand mules, and fifty thousand sheep. This Moabite tribute seems very heavy, and doubtless it was so felt by them while it lasted; but in the same degree was it valuable to the crown of Israel; and the internal taxation, to which resort must have been had to make up for this lapse of external revenue, doubtless made the expedition eventually undertaken for the purpose of reducing the Moabites highly popular in Israel.” — Kitto. A hundred thousand rams, with the wool — Literally, A hundred thousand rams’ wool; that is, the wool of a hundred thousand rams. This number of rams would be, as many have remarked, a strange proportion for the number of lambs named; hence we understand with Thenius that the tribute was a hundred thousand fat sheep or lambs, (µyrk,) and the wool of an equal number of rams, but not the rams themselves. Some understand that the tribute of both lambs and rams was paid in wool.

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 2 Kings 1:1.

Verses 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, (2 Chronicles 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.

THE WAR WITH MESHA, KING OF MOAB, 4-27.

Peculiar interest has become attached to the biblical history of Mesha, king of Moab, by reason of the recently discovered (1870) inscription of this king on a monumental stone at Dibon. To this we have already made reference in the note on 1 Kings 16:23. In the inscription Mesha claims to have captured a city from the king of Israel, and to have had various successes and victories, which we may suppose probably occurred during the reign of Ahaziah. The chief value of the inscription is the confirmation it affords to the Old Testament history. For an account of the discovery of this Moabite monument, together with translations and commentary, see Recovery of Jerusalem, pp. 389-402; Bibliotheca Sacra, for 1870, pp. 625-646.

4. Sheepmaster — The word is rendered shepherd in Amos 1:1, and, according to some writers, means literally a marker, and serves to designate a shepherd, because it was his custom to mark his sheep in order to distinguish them. Mesha was evidently rich in sheep, and the hills and valleys of Moab, like those of Gilead on the north, (Numbers 32:1,) were well adapted to the pasturage of numerous flocks and herds. A hundred thousand lambs — “Much curious information might easily be presented with respect to ancient, and even modern, tributes in cattle. A curious instance is that of the Cappadocians, of whom Strabo relates that they used to deliver every year, as tribute to the Persians, fifteen hundred horses, two thousand mules, and fifty thousand sheep. This Moabite tribute seems very heavy, and doubtless it was so felt by them while it lasted; but in the same degree was it valuable to the crown of Israel; and the internal taxation, to which resort must have been had to make up for this lapse of external revenue, doubtless made the expedition eventually undertaken for the purpose of reducing the Moabites highly popular in Israel.” — Kitto. A hundred thousand rams, with the wool — Literally, A hundred thousand rams’ wool; that is, the wool of a hundred thousand rams. This number of rams would be, as many have remarked, a strange proportion for the number of lambs named; hence we understand with Thenius that the tribute was a hundred thousand fat sheep or lambs, (µyrk,) and the wool of an equal number of rams, but not the rams themselves. Some understand that the tribute of both lambs and rams was paid in wool.

V. 7. 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 Chronicles 20:1, and might do so again if they were not brought low; for which a fair opportunity now offered.

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 1 Kings 22:4.

Verses 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, (2 Chronicles 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.

7. Sent to Jehoshaphat — Whose son and successor, Jehoram, was brother-in-law to Jehoram king of Israel by marriage with Athaliah, daughter of Ahab. 2 Chronicles 21:6. I will go up — In spite of the reproof of Jehu (2 Chronicles 19:2) for assisting Ahab in the war against Syria, Jehoshaphat repeats in substance the same act of joining Jehoram in battle against Moab. Perhaps, however, the interests of the kingdom of Judah demanded that Jehoshaphat should engage in this war with Moab, for the expedition of the combined armies of Moab, Ammon, and Edom against Jehoshaphat, which is narrated in 2 Chronicles xx, had probably occurred before this time.

Verse 8. Through the wilderness of Edom.] Because he expected the king of Edom to join them, as we find he did; for, being tributary to Judah, he was obliged to do it.

Verses 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, (2 Chronicles 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.

8. Through the wilderness of Edom — That is, around the southern end of the Dead Sea, so as to attack the Moabites from the south. This was a longer and more difficult route than to have crossed the Jordan at the north end of the Dead Sea, and thence proceeded southwards; but it was probably chosen with the hope of taking the enemy by surprise, as the Moabites would hardly expect an attack from Israel in that quarter.

V. 9. King of Edom-That is, the vice-roy under Jehosaphat, 1 Kings 22:47, here called king: because that word is sometimes used for any prince or chief ruler. Seven days-Because they made a great army, which could move but slowly; and they fetched a greater compass than was usual, for some advantage which they expected by it. No water-A frequent want in those parts; and now, it seems, increased by the extraordinary heat and dryness of the season.

Verse 9. A compass of seven days’ journey] By taking a circuitous route, to go round the southern part of the Dead Sea, they probably intended to surprise the Moabites; but it appears their journey was ill planned, as they at last got into a country in which it was impossible to obtain water, and they were brought in consequence to the utmost extremity.

Verse 9. The king of Edom — Properly speaking, there was no king at this time in Edom, as we read in the last chapter of the foregoing book, verse 47; but the viceroy, under Jehoshaphat, is here called king, that word being often used for any prince or chief ruler. Of seven days’ journey — Because they made a great army, which could move but slowly; and they fetched a greater compass than usual, that they might come upon the backs of the Moabites, where they did not expect them, or for some other advantage which they hoped to reap by it. There was no water for the host — A frequent want in those parts; and now, it seems, increased by the extraordinary heat and dryness of the season. And for the cattle that followed them — Which drew their carriages.

9. And the king of Edom — One further object of journeying by the way of Edom may have been to secure the co-operation of this king, who was now at peace and in league with Judah, but who might have been strongly tempted to revolt if he had been ignored in this war for the subjugation of Moab. No water for the host — A calamity very likely to overtake a vast army in that desolate and barren section of the land.

Verse 10. The Lord hath called these three kings together] That is, This is a Divine judgment; God has judicially blinded us, and permitted us to take this journey to our destruction.

Verses 10, 11. The king of Israel said, Alas, &c. — He did not cry to God for help, but only bewailed the straits into which they were fallen; which his own guilt made him imagine God had brought to pass for their destruction. Jehoshaphat said, Is there not here a prophet — This he should have asked before, when they first undertook the expedition, as he did in a like case, (1 Kings 22:5,) and for that neglect he now suffers; but better late than never: his affliction brings him to the remembrance of his former sin, and present duty. Here is Elisha, who poured water, &c. — Who was his servant: this being one office of a servant: and this office was the more necessary among the Israelites, because of the frequent washings which their law required. Probably it was by a special direction from God that Elisha followed them, unasked, unobserved. Thus does God prevent us with the blessings of his goodness, and provide for those who provide not for themselves.

THE WAR WITH MESHA, KING OF MOAB, 4-27.

Peculiar interest has become attached to the biblical history of Mesha, king of Moab, by reason of the recently discovered (1870) inscription of this king on a monumental stone at Dibon. To this we have already made reference in the note on 1 Kings 16:23. In the inscription Mesha claims to have captured a city from the king of Israel, and to have had various successes and victories, which we may suppose probably occurred during the reign of Ahaziah. The chief value of the inscription is the confirmation it affords to the Old Testament history. For an account of the discovery of this Moabite monument, together with translations and commentary, see Recovery of Jerusalem, pp. 389-402; Bibliotheca Sacra, for 1870, pp. 625-646.

4. Sheepmaster — The word is rendered shepherd in Amos 1:1, and, according to some writers, means literally a marker, and serves to designate a shepherd, because it was his custom to mark his sheep in order to distinguish them. Mesha was evidently rich in sheep, and the hills and valleys of Moab, like those of Gilead on the north, (Numbers 32:1,) were well adapted to the pasturage of numerous flocks and herds. A hundred thousand lambs — “Much curious information might easily be presented with respect to ancient, and even modern, tributes in cattle. A curious instance is that of the Cappadocians, of whom Strabo relates that they used to deliver every year, as tribute to the Persians, fifteen hundred horses, two thousand mules, and fifty thousand sheep. This Moabite tribute seems very heavy, and doubtless it was so felt by them while it lasted; but in the same degree was it valuable to the crown of Israel; and the internal taxation, to which resort must have been had to make up for this lapse of external revenue, doubtless made the expedition eventually undertaken for the purpose of reducing the Moabites highly popular in Israel.” — Kitto. A hundred thousand rams, with the wool — Literally, A hundred thousand rams’ wool; that is, the wool of a hundred thousand rams. This number of rams would be, as many have remarked, a strange proportion for the number of lambs named; hence we understand with Thenius that the tribute was a hundred thousand fat sheep or lambs, (µyrk,) and the wool of an equal number of rams, but not the rams themselves. Some understand that the tribute of both lambs and rams was paid in wool.

V. 11. Is there not, &c.-This he should have asked before, when they first undertook the expedition, as he did in a like case, 1 Kings 22:5, and for that neglect he now suffers; but better late than never: his affliction brings him to the remembrance of his former sin, and present duty. Poured water-Who was his servant; this being one office of a servant: and this office was the more necessary among the Israelites, because of the frequent washings which their law required. Probably it was by a special direction from God, that Elisha followed them, unasked, unobserved. Thus does God prevent us with the blessings of his goodness; and provide for those who provide not for themselves.

Verse 11. Is there not here a prophet of the Lord] The kings of Judah still acknowledged the true God, and him only.

Poured water on the hands of Elijah] That is, was his constant and confidential servant.

Verses 10, 11. The king of Israel said, Alas, &c. — He did not cry to God for help, but only bewailed the straits into which they were fallen; which his own guilt made him imagine God had brought to pass for their destruction. Jehoshaphat said, Is there not here a prophet — This he should have asked before, when they first undertook the expedition, as he did in a like case, (1 Kings 22:5,) and for that neglect he now suffers; but better late than never: his affliction brings him to the remembrance of his former sin, and present duty. Here is Elisha, who poured water, &c. — Who was his servant: this being one office of a servant: and this office was the more necessary among the Israelites, because of the frequent washings which their law required. Probably it was by a special direction from God that Elisha followed them, unasked, unobserved. Thus does God prevent us with the blessings of his goodness, and provide for those who provide not for themselves.

Ver. 11. Which poured water on the hands of Elijah, was his disciple, and joyfully attended him as a servant.

11. A prophet of the Lord — Observe the different disposition of the two kings. Jehoram despairs; Jehoshaphat inquires of Jehovah. The idolatries of his father and mother had utterly unsettled the religion of Jehoram, but Jehoshaphat still cleaves to the God of Israel. Here is Elisha — It seems that this prophet had accompanied or followed the host, and though not in the camp, was near at hand. He had probably been instructed by the Lord to follow the host, so as to be ready to make known Jehovah’s will and power. Poured water on the hands of Elijah — An Oriental expression denoting the usual office and work of a servant. After a meal in which knives and forks are not used “washing the hands and mouth is indispensable, and the ibriek and tusht — their pitcher and ewer — are always brought, and the servant, with a napkin over his shoulder, pours water on your hands. If there is no servant, they perform this office for each other. Great men have those about them whose special business is to pour water on the hands.” — Thomson.

V. 12. The word, &c.-He is a true prophet. Which Jehoshaphat might easily understand, because being a good man, many would be ready to inform him of. Went-To his tent; which was either in the camp, or not far from it: they did not send for him, but went to him, that by giving him this honour, they might engage him to give them his utmost assistance.

Verse 12. The word of the Lord is with him.] He has the gift of prophecy.

Verse 12. The word of the Lord is with him — He is a true prophet, and the Lord declares his will by him. Undoubtedly he had been informed how Elijah had chosen him his successor; how he had attended him till he was taken up into heaven, and what wonders he had already done. So the king of Israel and Jehoshaphat, &c., went down to him — To his tent, which was either in the camp or not far from it. They did not send for him, but went to him, that by paying him this respect, and thus honouring him, they might engage him to give them his utmost assistance.

12. Went down to him — They do not presume to summon Elisha into their presence, but, humbled in spirit, all three of the kings go down to him, thereby showing their respect and reverence for him, and their confidence in his gift of prophecy. He probably sat waiting for them in some neighbouring valley.

V. 13. What have I, &c.-I desire to have no discourse with thee. Get thee-To the calves, which thou after thy father’s example dost worship; and to the Baals which thy mother yet worshippeth by thy permission; let these idols whom thou worshippest in thy prosperity, now help thee in thy distress.

Verse 13. Get thee to the prophets of thy father] This was a just, but cutting reproof.

Nay] The Chaldee adds here, I beseech thee, do not call the sins of this impiety to remembrance, but ask mercy for us; because the Lord hath called, &c. The Arabic has, I beseech thee, do not mention of our transgressions, but use kindness towards us. It is very likely that some such words were spoken on the occasion; but these are the only versions which make this addition.

Verse 13. Elisha said to the king of Israel, What have I, &c.? — I desire not to have any discourse with thee. Get thee to the prophet of thy father, &c. — Seek counsel and help of thy false prophets and of their gods, the calves, which thou, after thy father’s example, worshippest; and the Baals, which thy mother yet worships by thy permission. Let these idols, which thou servest in thy prosperity, now help thee in thy distress. The king of Israel said, Nay, &c. — That is, I will not consult them; but do thou now give us counsel how we may be extricated from this great distress. For the Lord hath called, &c. — He was sensible it was by the particular providence of the God of Israel that he was brought into this strait, and perhaps secretly he believed in Jehovah alone as the true God, though, for political reasons, he worshipped the calves.

Ver. 13. Get thee to the prophets of thy father. There is great majesty in these indignant words: and how will the wicked bear to be sent to their idols in a dying hour! Go to thy physicians, go to thy harlots, go to thy clubs!

13. Get thee to the prophets of thy father — A proper respect for the true God of Israel demanded that Jehoram should then and there receive a severe rebuke, for though he had put away the idols of his father, (verse 2,) he had not returned to the pure worship of Jehovah. Nay — Reproach me not, (such is the purport of his words,) for we all seem to be about to fall into the power of Moab.

V. 14. Jehoshaphat-Whom I reverence and love for his piety. It is good being with those who have God’s favour, and the love of his people. Wicked men often fare the better, for the friendship and society of good men.

Verse 14. Were it not that I regard the presence of Jehoshaphat] He worshipped the true God; Jehoram was an idolater.

Verse 14. Were it not that I regard the presence of Jehoshaphat — Whom I reverence and love for his piety, and therefore for his sake will inquire of the Lord for you all. It is good being with those who possess God’s favour and the love of his people. Wicked men often fare the better for the friendship and society of good men.

THE WAR WITH MESHA, KING OF MOAB, 4-27.

Peculiar interest has become attached to the biblical history of Mesha, king of Moab, by reason of the recently discovered (1870) inscription of this king on a monumental stone at Dibon. To this we have already made reference in the note on 1 Kings 16:23. In the inscription Mesha claims to have captured a city from the king of Israel, and to have had various successes and victories, which we may suppose probably occurred during the reign of Ahaziah. The chief value of the inscription is the confirmation it affords to the Old Testament history. For an account of the discovery of this Moabite monument, together with translations and commentary, see Recovery of Jerusalem, pp. 389-402; Bibliotheca Sacra, for 1870, pp. 625-646.

4. Sheepmaster — The word is rendered shepherd in Amos 1:1, and, according to some writers, means literally a marker, and serves to designate a shepherd, because it was his custom to mark his sheep in order to distinguish them. Mesha was evidently rich in sheep, and the hills and valleys of Moab, like those of Gilead on the north, (Numbers 32:1,) were well adapted to the pasturage of numerous flocks and herds. A hundred thousand lambs — “Much curious information might easily be presented with respect to ancient, and even modern, tributes in cattle. A curious instance is that of the Cappadocians, of whom Strabo relates that they used to deliver every year, as tribute to the Persians, fifteen hundred horses, two thousand mules, and fifty thousand sheep. This Moabite tribute seems very heavy, and doubtless it was so felt by them while it lasted; but in the same degree was it valuable to the crown of Israel; and the internal taxation, to which resort must have been had to make up for this lapse of external revenue, doubtless made the expedition eventually undertaken for the purpose of reducing the Moabites highly popular in Israel.” — Kitto. A hundred thousand rams, with the wool — Literally, A hundred thousand rams’ wool; that is, the wool of a hundred thousand rams. This number of rams would be, as many have remarked, a strange proportion for the number of lambs named; hence we understand with Thenius that the tribute was a hundred thousand fat sheep or lambs, (µyrk,) and the wool of an equal number of rams, but not the rams themselves. Some understand that the tribute of both lambs and rams was paid in wool.

V. 15. Minstrel-One that can sing and play upon a musical instrument. This he requires, that his mind which had been disturbed at the sight of wicked Jehoram, might be composed, and that he might be excited to more fervent prayer whereby he was prepared to receive the prophetic inspiration. Those that desire communion with God must keep their spirits quiet and serene. All hurry of spirit, and all turbulent passions, make us unfit for divine visitations. The hand, &c.-The spirit of prophecy, so called, to note that it was no natural nor acquired virtue inherent in him; but a singular gift of God, given to whom and when he pleased.

Verse 15. Bring me a minstrel.] A person who played on the harp. The rabbins, and many Christians, suppose that Elisha’s mind was considerably irritated and grieved by the bad behaviour of the young men at Beth-el, and their tragical end, and by the presence of the idolatrous king of Israel; and therefore called for Divine psalmody, that it might calm his spirits, and render him more susceptible of the prophetic influence. To be able to discern the voice of God, and the operation of his hand, it is necessary that the mind be calm, and the passions all in harmony, under the direction of reason; that reason may be under the influence of the Divine Spirit. The hand of the Lord came upon him.] The playing of the harper had the desired effect; his mind was calmed, and the power of God descended upon him. This effect of music was generally acknowledged in every civilized nation. Cicero, in his Tusculan Questions, lib. iv., says, that “the Pythagoreans were accustomed to calm their minds, and soothe their passions, by singing and playing upon the harp.” Pythagoræi mentes suas a cogitationum intentione cantu fidibusque ad tranquillitatem traducebant. I have spoken elsewhere of the heathen priests who endeavoured to imitate the true prophets, and were as actually filled with the devil as the others were with the true God. The former were thrown into violent agitations and contortions by the influence of the demons which possessed them, while the latter were in a state of the utmost serenity and composure.

Verse 15. Now bring me a minstrel — One that can sing and play well upon an instrument of music. This he requires, that his mind, which had been disturbed at the sight of idolatrous Jehoram, might be composed, and that he might be excited to more fervent prayer, and thereby be prepared to receive the prophetic inspiration. See on 1 Samuel 10:5, and 16:16. Those that desire communion with God, must keep their spirits quiet and serene. All hurry of spirits, and all turbulent passions, make us unfit for divine visitations. The hand of the Lord came upon him — The spirit of prophecy, so called, to note that it was no natural or acquired virtue inherent in him, but a singular gift of God, given to whom and when he pleased.

15. Bring me a minstrel — The power of music to quell the passions, to tranquillize the mind, and to bring the soul into a devotional frame, is no strange fact. See note on 1 Samuel 16:16. The prophets of the schools carried with them instruments of music to aid them in their prophesying, (1 Samuel 10:5;) and here Elisha, whose spirit was ruffled by the presence of the idolatrous Jehoram, calls to his aid the sound of music, that its soft tones may bring his soul into harmony with the inner world of spiritual vision. The hand of the Lord came upon him — The expression often occurs in Ezekiel to denote the imparting of Divine energy, which qualified the prophet for his holy work.

Verse 16. Make this valley full of ditches.] The word ljn nachal may be translated brook, as it is by the Vulgate and Septuagint. There probably was a river here, but it was now dry; and the prophet desires that they would enlarge the channel, and cut out various canals from it, and reservoirs, where water might be collected for the refreshment of the army and of the cattle; and these were to be made so wide that the reflection of the sun’s rays from this water might be the means of confounding and destroying the Moabites.

Verses 16, 17. Make this valley full of ditches — Which may receive the water and retain it, for the use of men and beasts. They that expect God’s blessings, must prepare room for them. Ye shall not see wind — Any of those winds which commonly bring rain. Seeing is here put for perceiving or feeling; the words belonging to one sense, being frequently applied to another. Neither shall ye see rain — Elijah, by prayer, obtained water from the sea and clouds: but Elisha fetches it nobody knows whence. God is not confined to second causes. Ordinarily it is by a plentiful rain that he refreshes his inheritance: but here it is done without any such means. Yet that valley shall be filled with water — That valley only, it seems, and no other place, however near or adjoining, which greatly increased the miracle.

16. Make this valley full of ditches — More literally, Make this valley pits, pits. The valley was one of the broad water courses at the southern end of the Dead Sea, and was at that time dry. These pits were to catch and hold the water which was about to come from the distant hills of Edom.

Verse 17. Ye shall not see wind] There shall be no wind to collect vapours, and there shall be no showers, and yet the whole bed of this river, and all the new made canals, shall be filled with water.

Verses 16, 17. Make this valley full of ditches — Which may receive the water and retain it, for the use of men and beasts. They that expect God’s blessings, must prepare room for them. Ye shall not see wind — Any of those winds which commonly bring rain. Seeing is here put for perceiving or feeling; the words belonging to one sense, being frequently applied to another. Neither shall ye see rain — Elijah, by prayer, obtained water from the sea and clouds: but Elisha fetches it nobody knows whence. God is not confined to second causes. Ordinarily it is by a plentiful rain that he refreshes his inheritance: but here it is done without any such means. Yet that valley shall be filled with water — That valley only, it seems, and no other place, however near or adjoining, which greatly increased the miracle.

17. Not see wind, neither… rain — A storm of wind usually precedes a heavy rain; but in this case the storm was to occur so far away from the Israelitish encampment that they would see nothing of it.

Verse 18. This is but a light thing in the sight of the Lord — But a small favour in comparison of what he intends to do for you, for Jehoshaphat’s sake. He will give you more than you expect or ask. For they were so weakened and discouraged by the great drought, that they had no hopes of proceeding in the offensive war, and thought it sufficient, if it were possible, to defend themselves from the Moabites, verse 13.

THE WAR WITH MESHA, KING OF MOAB, 4-27.

Peculiar interest has become attached to the biblical history of Mesha, king of Moab, by reason of the recently discovered (1870) inscription of this king on a monumental stone at Dibon. To this we have already made reference in the note on 1 Kings 16:23. In the inscription Mesha claims to have captured a city from the king of Israel, and to have had various successes and victories, which we may suppose probably occurred during the reign of Ahaziah. The chief value of the inscription is the confirmation it affords to the Old Testament history. For an account of the discovery of this Moabite monument, together with translations and commentary, see Recovery of Jerusalem, pp. 389-402; Bibliotheca Sacra, for 1870, pp. 625-646.

4. Sheepmaster — The word is rendered shepherd in Amos 1:1, and, according to some writers, means literally a marker, and serves to designate a shepherd, because it was his custom to mark his sheep in order to distinguish them. Mesha was evidently rich in sheep, and the hills and valleys of Moab, like those of Gilead on the north, (Numbers 32:1,) were well adapted to the pasturage of numerous flocks and herds. A hundred thousand lambs — “Much curious information might easily be presented with respect to ancient, and even modern, tributes in cattle. A curious instance is that of the Cappadocians, of whom Strabo relates that they used to deliver every year, as tribute to the Persians, fifteen hundred horses, two thousand mules, and fifty thousand sheep. This Moabite tribute seems very heavy, and doubtless it was so felt by them while it lasted; but in the same degree was it valuable to the crown of Israel; and the internal taxation, to which resort must have been had to make up for this lapse of external revenue, doubtless made the expedition eventually undertaken for the purpose of reducing the Moabites highly popular in Israel.” — Kitto. A hundred thousand rams, with the wool — Literally, A hundred thousand rams’ wool; that is, the wool of a hundred thousand rams. This number of rams would be, as many have remarked, a strange proportion for the number of lambs named; hence we understand with Thenius that the tribute was a hundred thousand fat sheep or lambs, (µyrk,) and the wool of an equal number of rams, but not the rams themselves. Some understand that the tribute of both lambs and rams was paid in wool.

V. 19. Ye shall smite-And if this command seem severe, it must be considered, that the Moabites were a very wicked people, perfidious, cruel, implacable enemies to God’s people upon all occasions, and now in a state of rebellion.

Verse 19. Shall fell every good tree] Every tree by which your enemies may serve themselves for fortifications, &c. But surely fruit trees are not intended here; for this was positively against the law of God, Deuteronomy 20:19, 20: “When thou shalt besiege a city-thou shalt not destroy the trees thereof-for the tree of the field is man’s life-only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down.”

Stop all wells of water] In those hot countries this would lead sooner than any thing else to reduce an enemy.

Mar every good piece of land with stones.] Such a multitude of men, each throwing a stone on a good field as they passed, would completely destroy it.

Verse 19. Ye shall smite, &c. — If this command seem severe, it must be considered that the Moabites were a very wicked people, perfidious, cruel, and implacable enemies to God’s people upon all occasions, and now in a state of rebellion. But these words are rather to be considered as a prediction of their success, than as a command, enjoining them to do all these things; and thus understood, they imply that their victory should be so full and complete, that they should have it in their power to lay the country of the Moabites waste with fire and sword.

19. Fell every good tree — This is by no means a mere prophecy, as Wordsworth says; a simple prediction of what the allied armies would inflict on Moab; but a command as plain and positive as that by which he had formerly authorized the destruction of the idolatrous Canaanites. So utter a destruction of the Moabites did the Lord now authorize that he even suspended the law of Deuteronomy 20:19, which forbade the destruction of the fruit-trees of the enemy. The Israelites were not to occupy the land of Moab, as they did the land of the Canaanites, and therefore they had no need to spare the fruit-trees for their own use. But this felling of the good trees would be to the surviving Moabites a memorable woe. Their ruined cities they might speedily rebuild, and unstop their wells, or dig new ones, and clear the land of stones, but years must pass before new fruit-trees could be reared. Mar… land with stones — Literally, Grieve the land. That is, afflict, disfigure, and injure the land by casting stones upon it so as to make it sterile. A vast host like that led by these three kings could speedily cover a field with stones.

V. 20. The meal-offering-That is, the morning sacrifice: which doubtless was attended with the solemn prayers of God’s people. At this time Elisha joined his prayers with the prayers of God’s people, especially those at Jerusalem. And this time God chose to answer their prayers, and to work this miracle, that thereby he might determine the controversy between the Israelites and the Jews, about the place and manner of worship, and give a publick testimony from heaven for the Jews, and against the Israelites. God that commands all the waters both above and beneath the firmament, sent them abundance of water on a sudden.

Verse 20. When the meat-offering was offered] This was the first of all offerings, and was generally made at sun-rising.

There came water] This supply was altogether miraculous, for there was neither wind nor rain, nor any other natural means by which it could be supplied.

Verse 20. In the morning when the meat-offering was offered — That is, at the time of the morning sacrifice, which doubtless was attended with the solemn prayers of God’s people. At this time Elisha joined his prayers with the prayers of God’s people, especially those at Jerusalem. And this time God chose to answer their prayers, and to work this miracle, that thereby he might determine the controversy between the Israelites and the Jews, about the place and manner of worship, and give a public testimony from heaven for the Jews, and against the Israelites. God, that commands all the waters both above and beneath the firmament, sent them abundance of water on a sudden.

20. When the meat offering was offered — That is, at sunrise. “Miraculous manifestations of God’s mercy often take place at stated times of prayer, and thus God’s approval of such appointments is shown.” — Wordsworth. There came water by the way of Edom — There had been during the night a sudden and heavy fall of rain off among the mountains of Edom, where the valley in which the pits were dug took its rise; and so in the early morning the floods came rushing down, and filled all the pits and the bed of the valley with water.

V. 21. The border-Of their country, to defend the passage.

Verse 21. All that were able to put on armour and upward — That is, from youths, that were but just able to put on armour, to those that were far advanced in life; so that none were exempted. And stood in the border — Of their country, intending to defend themselves, but not to march out of their country to give the enemy battle.

THE WAR WITH MESHA, KING OF MOAB, 4-27.

Peculiar interest has become attached to the biblical history of Mesha, king of Moab, by reason of the recently discovered (1870) inscription of this king on a monumental stone at Dibon. To this we have already made reference in the note on 1 Kings 16:23. In the inscription Mesha claims to have captured a city from the king of Israel, and to have had various successes and victories, which we may suppose probably occurred during the reign of Ahaziah. The chief value of the inscription is the confirmation it affords to the Old Testament history. For an account of the discovery of this Moabite monument, together with translations and commentary, see Recovery of Jerusalem, pp. 389-402; Bibliotheca Sacra, for 1870, pp. 625-646.

4. Sheepmaster — The word is rendered shepherd in Amos 1:1, and, according to some writers, means literally a marker, and serves to designate a shepherd, because it was his custom to mark his sheep in order to distinguish them. Mesha was evidently rich in sheep, and the hills and valleys of Moab, like those of Gilead on the north, (Numbers 32:1,) were well adapted to the pasturage of numerous flocks and herds. A hundred thousand lambs — “Much curious information might easily be presented with respect to ancient, and even modern, tributes in cattle. A curious instance is that of the Cappadocians, of whom Strabo relates that they used to deliver every year, as tribute to the Persians, fifteen hundred horses, two thousand mules, and fifty thousand sheep. This Moabite tribute seems very heavy, and doubtless it was so felt by them while it lasted; but in the same degree was it valuable to the crown of Israel; and the internal taxation, to which resort must have been had to make up for this lapse of external revenue, doubtless made the expedition eventually undertaken for the purpose of reducing the Moabites highly popular in Israel.” — Kitto. A hundred thousand rams, with the wool — Literally, A hundred thousand rams’ wool; that is, the wool of a hundred thousand rams. This number of rams would be, as many have remarked, a strange proportion for the number of lambs named; hence we understand with Thenius that the tribute was a hundred thousand fat sheep or lambs, (µyrk,) and the wool of an equal number of rams, but not the rams themselves. Some understand that the tribute of both lambs and rams was paid in wool.

Verse 22. Saw the water on the other side as red as blood] This might have been an optical deception; I have seen the like sight when there was no reason to suspect supernatural agency. The Moabites had never seen that valley full of water, and therefore did not suspect that their eyes deceived them, but took it for the blood of the confederate hosts, who they thought might have fallen into confusion in the darkness of night and destroyed each other, as the Midianites had formerly done, Judges 7:22, and the Philistines lately, 1 Samuel 14:20.

Verses 22, 23. The sun shone upon the water, &c. — They stood in such a situation, when they looked at the water, that those rays of the sun which gave a red colour, were reflected from the water to their eyes; or the light of the morning sun shining upon the water, through the vapours that arose from the earth, gave it a reddish appearance; so that they imagined it to be blood, which they were the more inclined to suppose, because they knew very well there was no water there before. And they said — The kings are surely slain, &c. — As they concluded what they saw could be nothing but blood, so they could not conceive it could be any other blood than that of the army of the three kings, who they thought had fallen out among themselves, vexed at the straits into which they had brought one another. Now therefore, Moab, to the spoil — Easily believing what they wished, they imagined they had nothing to do but to go and take the spoil, having no need to fight at all. Therefore they sent no scouts, but marched thither with their whole army, and that in great disorder: wherein, also, there was a divine hand, strengthening them in their mistakes, and hardening them to their destruction.

Ver. 22. The sun shone upon the water. The morning sun, says rabbi Abulensis, with rays of rouge, which the waters reflected. There is however another opinion, that the red earth disturbed by convulsion, had tinted the water with red.

22. Saw the water… red as blood — “As the suddenly appearing mass of waters was effected 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 reddish colour, which was considerably increased by the rays of the rising sun falling upon it, so that, seen from the 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.

Verse 23. Therefore, Moab, to the spoil.] Thus they came on in a disorderly manner, and fell an easy prey to their enemies.

Verses 22, 23. The sun shone upon the water, &c. — They stood in such a situation, when they looked at the water, that those rays of the sun which gave a red colour, were reflected from the water to their eyes; or the light of the morning sun shining upon the water, through the vapours that arose from the earth, gave it a reddish appearance; so that they imagined it to be blood, which they were the more inclined to suppose, because they knew very well there was no water there before. And they said — The kings are surely slain, &c. — As they concluded what they saw could be nothing but blood, so they could not conceive it could be any other blood than that of the army of the three kings, who they thought had fallen out among themselves, vexed at the straits into which they had brought one another. Now therefore, Moab, to the spoil — Easily believing what they wished, they imagined they had nothing to do but to go and take the spoil, having no need to fight at all. Therefore they sent no scouts, but marched thither with their whole army, and that in great disorder: wherein, also, there was a divine hand, strengthening them in their mistakes, and hardening them to their destruction.

23. They have smitten one another — The self-destruction of the allied armies of Moab, Ammon, and Edom, (see 2 Chronicles 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. To the spoil — They supposed it only remained for them to go, as did Jehoshaphat on that former occasion, (2 Chronicles 20:25,) and gather up the precious jewels and other spoil from among the dead bodies.

Verse 24. They went forward, smiting the Moabites, even in their country — They pursued them to their own country, and entered it with and after them; the passes, which the Moabites had before defended, being now open to them.

THE WAR WITH MESHA, KING OF MOAB, 4-27.

Peculiar interest has become attached to the biblical history of Mesha, king of Moab, by reason of the recently discovered (1870) inscription of this king on a monumental stone at Dibon. To this we have already made reference in the note on 1 Kings 16:23. In the inscription Mesha claims to have captured a city from the king of Israel, and to have had various successes and victories, which we may suppose probably occurred during the reign of Ahaziah. The chief value of the inscription is the confirmation it affords to the Old Testament history. For an account of the discovery of this Moabite monument, together with translations and commentary, see Recovery of Jerusalem, pp. 389-402; Bibliotheca Sacra, for 1870, pp. 625-646.

4. Sheepmaster — The word is rendered shepherd in Amos 1:1, and, according to some writers, means literally a marker, and serves to designate a shepherd, because it was his custom to mark his sheep in order to distinguish them. Mesha was evidently rich in sheep, and the hills and valleys of Moab, like those of Gilead on the north, (Numbers 32:1,) were well adapted to the pasturage of numerous flocks and herds. A hundred thousand lambs — “Much curious information might easily be presented with respect to ancient, and even modern, tributes in cattle. A curious instance is that of the Cappadocians, of whom Strabo relates that they used to deliver every year, as tribute to the Persians, fifteen hundred horses, two thousand mules, and fifty thousand sheep. This Moabite tribute seems very heavy, and doubtless it was so felt by them while it lasted; but in the same degree was it valuable to the crown of Israel; and the internal taxation, to which resort must have been had to make up for this lapse of external revenue, doubtless made the expedition eventually undertaken for the purpose of reducing the Moabites highly popular in Israel.” — Kitto. A hundred thousand rams, with the wool — Literally, A hundred thousand rams’ wool; that is, the wool of a hundred thousand rams. This number of rams would be, as many have remarked, a strange proportion for the number of lambs named; hence we understand with Thenius that the tribute was a hundred thousand fat sheep or lambs, (µyrk,) and the wool of an equal number of rams, but not the rams themselves. Some understand that the tribute of both lambs and rams was paid in wool.

V. 25. Kir-haraseth-This was the royal city of the Moabites, into which the remnant of the Moabites were gathered, where also their king was with them. The stones-The walls and buildings of this city only were left; their whole country being destroyed. The slingers-Such as slung great stones against the walls to break them down, according to the manner of those times. Made breaches in the walls, by which they might enter the city, and take it.

Verse 25. On every good piece of land] On all cultivated ground, and especially fields that were sown.

Only in Kir-haraseth] This was the royal city of the Moabites, and, as we learn from Scripture, exceedingly strong; (see Isaiah 16:7, 11;) so that it is probable the confederate armies could not easily reduce it. The slingers, we are informed, went about the wall, and smote all the men that appeared on it, while no doubt the besieging army was employed in sapping the foundations.

Verse 25. They stopped all the wells of water, &c. — These, in all probability, are hyperbolical expressions, signifying the great devastation which they made. Only in Kir-haraseth left they the stones thereof — This was the royal city of Moab, into which the remnant of the Moabites were gathered, and where also their king was with them. The wall and buildings of this city only were left; their whole country being destroyed. Howbeit the slingers went about it, and smote it — By slinging stones, they drove those from the wall who defended it, and by raising batteries against it, made great breaches therein, by which they might enter the city and take it.

25. Cast every man his stone — A vast host could in this way quickly even bury a field with stones. Compare note on verse 19. Stopped all the wells — “Wells, dug at great expense, were regarded as very valuable possessions. Isaac was a great well-digger, prompted thereto by the necessity of his vast flocks. To stop up wells was the most pernicious and destructive species of vengeance, the surest way to convert a flourishing country into a frightful wilderness.” — Thomson. Kir-haraseth — Called also Kir-haresh, (Isaiah 16:11,) Kir-heres, (Jeremiah 48:31,) and Kir of Moab, (Isaiah 15:1.) Its modern name is Kerak. The spot has been visited and described by several travellers. It was the chief city of the Moabites, and is situated on a plateau of high land ten miles east of the southern end of the Dead Sea, and some three thousand feet above the level of its waters. It occupies the top of a steep hill, and is surrounded on all sides by deep and narrow valleys, beyond which tower up lofty hills, cutting off all prospect in the distance except towards the northwest, where the deep Wady Kerak opens a prospect to the Dead Sea, and, in a clear day, even to Bethlehem and Jerusalem. The city is still enclosed by a partially ruined wall, flanked by seven massive towers. Slingers went about it, and smote it — From the surrounding hills, which overlook the city, they could hurl stones so as to smite many of the inhabitants.

V. 26. To break thro’-That he might make an escape: which he chose to do on the king of Edom’s quarter; because he thought his was the weakest side.

Verse 26. Seven hundred men] These were no doubt the choice of all his troops, and being afraid of being hemmed up and perhaps taken by his enemies, whom he found on the eve of gaining possession of the city, he made a desperate sortie in order to regain the open country; and supposing that the quarter of the Edomites was weakest, or less carefully guarded, he endeavoured to make his impression there; but they were so warmly received by the king of Edom that they failed in the attempt, and were driven back into the city. Hence he was led to that desperate act mentioned in the following verse.

Verse 26. He took with him seven hundred men — to break through, &c. — He made a sally with seven hundred stout men, upon the quarter of the king of Edom, which he thought the weakest side, hoping to break through and escape. But they were repulsed, and compelled to retreat.

Ver. 26. Break through to the king of Edom, hoping that he would spare their lives. Though it be not named here; yet the Israelites took the king of Moab, and burned his bones to lime. These cruelties are severely reproved by the prophet Amos 2:1. Our surgeons carry the practice of dissection to profane excess.

26. To break through unto the king of Edom — He probably expected to receive less opposition from the king of Edom than from the other kings, and the Edomite forces were probably the weakest of the three armies that were encamped against the city.

V. 27. His son-Or rather, his own son: whom he sacrificed; partly, to obtain the favour of his god, according to the manner of the Phoenicians and other people in publick calamities; and partly, to oblige the Israelites to quit the siege out of compassion; or, as despairing to conquer (at least without greater loss of men than it was worth) him who was resolved to defend the city to the utmost extremity. On the wall-That the besiegers might see it, and be moved by it. There was, &c.-Or, great trouble or repentance upon Israel, the Israelitish king and people (who was the first cause of the war, and had brought the rest into confederacy with him) were greatly grieved for this barbarous action, and resolved to prosecute the war no farther.

Verse 27. Took his eldest son] The rabbins account for this horrible sacrifice in the following way:—

When the king of Moab found himself so harassed, and the royal city on the point of being taken, he called a council of his servants, and asked them how it was these Israelites could perform such prodigies, and that such miracles were wrought for them? His servants answered, that it was owing to their progenitor Abraham, who, having an only son, was commanded by Jehovah to offer him in sacrifice. Abraham instantly obeyed, and offered his only son for a burnt-offering; and the Israelites being his descendants, through his merits the holy blessed God wrought such miracles in their behalf. The king of Moab answered, I also have an only son, and I will go and offer him to my God. Then he offered him for a burnt-offering upon the wall.

Upon the wall] hmjh l[ al hachamah. Rab. Sol. Jarchi says that the letter w vau is wanting in this word, as it should be written hmwj chomah, to signify a wall; but hmj chammah signifies the sun, and this was the god of the king of Moab: “And he offered his first-born son for a burnt-offering unto the sun.” This is not very solid.

There was great indignation] The Lord was displeased with them for driving things to such an extremity: or the surrounding nations held them in abomination on the account; and they were so terrified themselves at this most horrid sacrifice, that they immediately raised the siege and departed. In cases of great extremity it was customary in various heathen nations to offer human sacrifices, or to devote to the infernal gods the most precious or excellent thing or person they possessed. This was frequent among the Phœnicians, Romans, and Greeks; and it was the natural fruit of a religious system which had for the objects of its worship cruel and merciless divinities. How different the Christian system! “Wilt thou that we shall bring down fire from heaven and destroy them? Ye know not what manner of spirits ye are of; the Son of man is not come to destroy men’s lives, but to save them.”

II KINGS

Verse 27. He took his eldest son — and offered him for a burnt-offering upon the walls — “Not only the Holy Scriptures, but several heathen writers assure us, that in case of great extremity, it was customary among various people to sacrifice to their gods whatever was most dear to them.” Eusebius and Luctantius mention several nations who used these sacrifices. And “Cesar, 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.” — Dodd. For so, it seems, we are to understand the following words, which should be rendered, not, There was great indignation against Israel, but, There was great trouble, or repentance upon (in or among) Israel: that is, they were extremely grieved on account of this barbarous sacrifice, and wished they had not pushed on a war so far, which ended in such a horrid action. They departed from him, and returned to their own land — They resolved to prosecute the war no further; but raised the siege, by common consent, and returned home, for fear any such thing should be done again.

27. Took his eldest son — His own son; not, as some have said, the son of the king of Edom. Amos 2:1, has no reference to this occasion. Mesha’s eldest son, and heir of the throne, must have been the dearest idol of his heart, and his sacrifice shown the utter despair to which he was driven. The rabbies say, that in his despair the king of Moab asked his servants how Israel could work such miracles, and was told that it was owing to Abraham’s sacrifice of his only son at the command of God. He accordingly hastened to offer up his firstborn son, hoping to receive like favours of Heaven. Offered him… upon the wall — In sight of his own people and of all the hosts of the besiegers. 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, the Phenicians, and most of the nations in and around Palestine. Causing children to pass through fire to Molech (2 Kings 23:10; Deuteronomy 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 misfortunes 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.” There was great indignation against Israel — That is, according to some interpreters, there was great wrath on the part of the besieged Moabites against Israel for having driven them to such a terrible extremity. But why should Moabitish indignation against Israel cause the latter to abandon the siege? Keil, on the contrary, understands that this indignation was the wrath of God against Israel, first for having driven Mesha to such an extremity as to occasion his offering a human sacrifice, and then for abandoning the siege and leaving the city un-subdued. But this absurdly assumes that God was angry with Israel partly for doing the very thing he had, by his prophet, commanded them to do; (see note on verse 19;) and surely Israel could not justly be held responsible for the immolation of Mesha’s son. Then, further, the text clearly makes Israel’s abandoning of the siege the consequence, not the cause, of the indignation. It is better, therefore, to take the word here rendered against, (l[,) in the sense of over. The meaning then would be: Great indignation — an intense feeling of horror at the sight of the terribly loathsome spectacle on the wall of Kir-haraseth — came over Israel; that is, pervaded the whole Israelitish army. Departed from him — From the king of Moab. They were so deeply disgusted with the king’s horrible sacrifice that they felt no longer willing to stay and complete the subjugation of his capital, but turned away in utter loathing and contempt. Whether they were justifiable in thus abandoning the siege, the sacred writer does not say.