9 So the king H4428 of Israel H3478 went, H3212 and the king H4428 of Judah, H3063 and the king H4428 of Edom: H123 and they fetched a compass H5437 of seven H7651 days' H3117 journey: H1870 and there was no water H4325 for the host, H4264 and for the cattle H929 that followed H7272 them.
There was then no king H4428 in Edom: H123 a deputy H5324 was king. H4428
And all these thy servants H5650 shall come down H3381 unto me, and bow down H7812 themselves unto me, saying, H559 Get thee out, H3318 and all the people H5971 that follow H7272 thee: and after H310 that I will go out. H3318 And he went out H3318 from Pharaoh H6547 in a great H2750 anger. H639
And all the congregation H5712 of the children H1121 of Israel H3478 journeyed H5265 from the wilderness H4057 of Sin, H5512 after their journeys, H4550 according to the commandment H6310 of the LORD, H3068 and pitched H2583 in Rephidim: H7508 and there was no water H4325 for the people H5971 to drink. H8354
And the people H5971 spake H1696 against God, H430 and against Moses, H4872 Wherefore have ye brought us up H5927 out of Egypt H4714 to die H4191 in the wilderness? H4057 for there is no bread, H3899 neither is there any water; H4325 and our soul H5315 loatheth H6973 this light H7052 bread. H3899
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Kings 3
Commentary on 2 Kings 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 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, by praise and prayer, to their receiving the prophetic afflatus.
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 by Elijah (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 by introducing the laws of nature to the determined end in the 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 by the Israelites, who, prepared for battle, fought and pursued them. 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.