A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 3
2 Kings CHAP. III.
THIS Chapter contains the Life of Joram the ſecond Son of Ahab, who ſucceeded his Brother Ahaziah in the Kingdom of Iſrael, as above. This Joram is deſcribed by his Deeds, both in Peace and in War.
Remarks firſt upon his Deeds in Peace, are, 1. This Joram began his Reign in the 18th. year of Jehoſaphat, and reigned twelve years, ver. 1. For the right computation of Time in this Account, we muſt (ſay P. Martyr and Biſhop Ʋſher) allow ſome time of Ahab's and Jehoſaphat's two Sons (made their Vice-Roys) while they were waging War againſt the Syrians, and then the Synchroniſm cannot be controverted.
Remark the Second; Joram was bad enough, but not all out ſo bad as his Father Ahab, or his Mother Jezebel; for he put down their Baal, yet returned to Jeroboam's Calves, ver. 2, 3. ſo was not much better than his bad Parents: His Reformation was partial and imperfect, not from any Principle of Conſcience, but partly (ſaith Lavater) being ſtartled in his mind at the Dreadful Judgments of God inflicted on his Father Ahab, and on his Brother Ahaziah, for their Baal-worſhip: And partly (ſaith Tirinus to gratifie Jehoſaphat, whoſe help he now needed to ſubdue Moab, and would not aſſiſt him without ſome Reformation, which Jezebel (her ſelf) might probably connive at, as a neceſſary Trick of State at this time.
The ſecond part is his Deeds in War. Remarks upon this are, Firſt, The Occaſion of the War. Moab Revolts, ver. 4, 5. They had been Antient Tributaries to Iſrael, from the days of David, 2 Sam. 8.2. Now when Valiant Ahab was dead, and mopiſh Ahaziah diſeaſed by his fall, ſo durſt not attempt any War; and who ſoon died alſo for his notorious wickedneſs, in worſhipping not only Ahab's Baal in Iſrael, but alſo the Philiſtine's Baal-Zebub in Ekron. This gave the opportunity for Moab's Rebellion, and to refuſe both the Fleſh and the Fleeces of an hundred thouſand Rams and Lambs, paid as their Tribute.
Remark the Second; The backs of Iſrael cannot well want the Wcoll of Moab; therefore Active Joram whets his Sword to recover it, ver. 6. and courts Jehoſaphat to joyn with him, ver. 7. Jehoſaphat the Uncle readily complies with Joram his Nephew, which may the more be wondred at. N.B. Seeing, 1. He had ſo lately been ſharply reproved, and ſorely frighted too for his joyning with Ahab, 2 Chrom. 19.2. with 18.31. And 2. He had been latelier puniſhed for joyning with Ahaziah, (this Joram's Brother) 2 Chron. 20.35, 36, 37. yet now good Jehoſaphat undoubtedly looked upon, 1. Joram to be better than either Ahab or Ahaziah, becauſe he had put away Baal, ver. 2. ſo the caſe was more favourable, and leſs dangerous. 2. Rebellious Moab had lately joyned with Ammon, &c. to war againſt Jehoſaphat, 2 Chron. 20.1, 35. ſo Moab was a common Enemy to both Iſrael and Judah, and therefore was it Jehoſaphat's Intereſt to hearken unto Joram's Motion for his own juſt Revenge, as well as Iſrael's want of their Tribute. 3. Jehoſaphat might hope that by this Confederacy he might have more opportunity to puſh Joram forward in his begun Reformation, and to get the Calves of Jeroboam put down, as well as the Image of Baal, and ſo to proceed in perfecting that work.
Remark the Third; When thoſe two Kings had joyntly reſolved upon the End, they wiſely conſult about the Way to the End, ver. 8. and having engaged Edom into the Confederacy, ver. 9. N.B. The King of Edom was Vice-Roy only under Jehoſaphat, that Kingdom being annexed to Judah, 1 Kings 22.47. therefore well might Jehoſaphat make bold with his own, and adviſe Joram to march through his Tributary Country of Edom. 'Tis not improbable but they chuſed to go through Edom to ſecure that Country for continuing firm to their Cauſe, fearing that Edom might joyn with Moab againſt them, for both of them had one Cauſe, being both Tributary Nations, the one to Iſrael, and the other to Judah: Their March, the neareſt had been over Jordan, but this way through Edom was the fartheſt about, according to the meaſure of the way; yet the beſt way to aſſault Moab on that ſide where they expected no Aſſault from any Adverſary.
Remark the Fourth, Is the Place where thoſe three Kings Encamped with their Armies; No ſooner are they got into the waterleſs Wildes of Edom, but they are all ready to dye for want of Water. This was a check to Jehoſaphat's Raſhneſs, who ſhould have conſulted with God by his Prophets before he had given this raſh Advice: Hereupon Joram frets againſt the Lord, Prov. 19.3. laying all the blame upon God, ver. 10. as if he ſought the Ruine of three Kingdoms, not at all reflecting upon his own Impiety, the true cauſe of this preſent Miſery. 'Twas the ſin of Joram▪ not to conſult God at all, and Jehoſaphat's, to do it too late, ſaying, [Is there not here a Prophet of the Lord?] ver. 11. had he conſulted before, theſe ſtraits had been prevented; but this was good Jehoſaphat's after-wit; yet, better late than never (ſaith P. Martyr here▪) 'Tis for Women and Children to complain and lament, but wiſe Men ſeek Remedies. This good Man (when whipt) takes the right way, and found good ſucceſs; for God ordered it ſo by his ſpecial Providence that (as P. Martyr ſaith) Eliſha followed the Camp of thoſe three Kings: Nunquam ſerò, ſi ſeriò, not too late, if true, &c. Jehoſaphat had been wiſer in conſulting with God by his Prophet, before he undertook his Expedition with Ahab, 1 Kings 22.3. for this neglect he now ſuffers.
Remark the Fifth; But God graciouſly provides a Remedy; he is told [Eliſha is at band] God was more careful of good Jehoſaphat, when he had been too much careleſs of himſelf in the beginning of this Enterprize; a Prophet ſhall be provided to follow him, and to be preſent in his perplexing preſſures. This good King tells bad Joram of this joyful Intelligence; and that wicked King was made Religious by neceſſity at Jehoſaphat's perſuaſion Eliſha was not imperiouſly ſummoned to appear (ſaith P. Martyr) but thoſe three Kings all went down to him, ver. 12. They did not majeſtically ſend up for him. N.B. 'Twas God's Law that the Prieſts ſhould follow the Camp, Numb. 10.8, 9, &c. but the Ten Tribes had none now, and therefore God provided this Prophet to pray in his Tent for the Army: And this good Man▪ who gave Intelligence of Eliſha's preſence (if it was not Obadiah himſelf that hid the Lord's Prophets, &c. it was one of the ſame excellent temper in honouring them) did plainly inſinuate (ſaith Dr. Hall) that as he had poured out Water upon the hands of Elijah, he was now inveſted with his Prophetick power to pour out Water to ſave the lives of thoſe three Kings and their Armies, taking for granted, that as Elijah had power over Fire once, again and again, ſo Eliſha his Succeſſor had power over Water alſo
Remark the Sixth, Is Eliſha's Reproof to Joram, and his Reſpect to Jehoſaphat, ver. 13, 14.
Firſt, His Reproof, &c. Joram was Generaliſſimo, who call'd the other two Kings to him, and againſt whom God had the greateſt quarrel, therefore Eliſha addreſſes his ſpeech firſt to him, upbraiding him with his Toleration of ſuch Idols as could not relieve him in his Diſtreſs, he bids him in a Salt Irony (ſaith P. Martyr) go to the Calves, which thou (after thy Father) doſt now worſhip, and to Baal, which thy Mother now worſhippeth by thy permiſſion; and tho' thou haſt deſtroy'd one of Baal's Images, yet doth thy heart hanker after it ſtill. Let thoſe falſe Prophets now ſave thee. N.B. How ſharply doth this Subject chide his Soveraign? this he did as a Man of God extraordinarily called, and not as a Subject of Man. We read God reproved Kings for his Prophets ſake, Pſal. 105.14, 15. and they were oft authorized to reprove Kings for God's ſake; he ſtood in God's ſtead. N.B. 2. Joram cannot juſtifie himſelf, but, tho' a bad man, makes an ingenuous confeſſion (ſaith P. Martyr) that he had gone too much to thoſe falſe Gods which cannot now help him; he promiſes to renounce all, and to ſeek unto God only for help, ſaying [I ſee this Diſtreſs is from the Lord] he only muſt be ſought to for Deliverance from it, therefore counſel thou us how this may be done, and if thou cannot pity me, yet do thou pity pious Jehoſaphat, and this innocent King of Edom, and let us not all be delivered up into the hand of Moab; and thus he feared the worſt, &c.
But, Secondly, Eliſha's Reſpect to Jehoſaphat, whom he did reverence for his Piety: When the Prophet ſaw the unſoundneſs of Joram's Humiliation, he lays on yet more Load, ſaying [I would not thus far converſe with thee, were it not for the ſake of pious Jehoſaphat.] Theſe ſeem words of contempt to a King, but the double portion of God's Spirit was upon him; and never had Elijah (the Maſter) been more bold with the Father Ahab, than Eliſha (the Servant) was here with his Son Joram. N.B. Yet will God ſave all for the ſanctity of one; the other two bad Kings fared the better for the ſake of good Jehoſaphat.
Remark the Seventh; The Means whereby Eliſha ſaved all the three Kings and their Kingdoms for the ſake of one, was his fourth Miracle, ver. 15, to 20.
Mark 1. Eliſha calls for a Minſtrel, ver. 15. How unſeaſonable ſeem'd Muſick in ſuch a day of deep Diſtreſs! But Eliſha's Spirit was diſturbed (ſaith P. Martyr) for the loſs of his good Maſter, and at the ſight of this bad King, therefore be calls for a godly Levite (likely that could ſing Divine Pſalms, and play them upon the Harp) that thereby his mind might be compos'd, and made capable of the Spirit of Prophecy: See Gen. 27.4. 1 Sam. 16.23, &c.
Mark 2. Eliſha (thus compoſed) began to propheſie of plenty of Water, without either Wind or Rain, and therefore bids them [fill the Valley full of Ditches, and God will fill thoſe Ditches full of Water] ver. 16, 17. This Water muſt be miraculous (ſaith Peter Martyr) given of God without either Rain or South-wind, produced by a Divine Power out of ſome Rock or Vein of the Earth from thoſe parts that were toward Edom. Elijah had relieved Iſrael with Water, but it was from the Clouds out of the Sea, 1 Kings 18. 44, 45. but Eliſha (like another Moſes) by the help of Omnipotency muſt relieve them with Water out of a Rock, and this muſt be Running Water too; it Ran by the way of Edom, and filled all the Ditches, ver. 20.
Mark 3. As God was good here to preſerve both Man and Beaſt, Pſal. 36.6. ſo he was more greatly gracious to an unworthy People, ver. 18, 19. whereas they were ſo weakned with want of Water, that they feared to become a prey to the Moabites; tho' it was a great thing in it ſelf to have that want ſupplied, yet this (ſaith God) is but a light thing comparatively, ye ſhall conquer whom ye fear, and Moab ſhall be utterly ſpoiled: God gives more than they ask (ſaith Piſcator) as 2 Kings 20.6. Mark 2.5.
Mark 4. The Time when this predicted Water had its product and progreſs; it was at the Morning Sacrifice▪ ver. 20. which was the Hour of Publick Prayer, Exod. 29.39. Acts 3.1. Still all that night muſt they faſt, and exerciſe their Faith in expectation of Water: In the morning the faithful reſorted to Publick Prayer; and no ſooner (ſaith Dr. Hall) did the blood of the Sacrifice guſh forth, but the Water guſhed forth alſo, and filled both the Ditches and the Valley. Elijah fetch'd down Fire at the Evening Sacrifice, 1 Kings 18.36. Eliſha fetch'd up Water at the Morning Sacrifice. God honours both thoſe Hours which were of his own appointment, Exod. 29.38, 39. At one hour God anſwered both Eliſha's Prophecy, and his People's Prayers.
Remark the Eighth; Eliſha's Prophecy of Victory was performed as well as that of Water. How the War was managed is expreſſed, ver. 21, 22, 23.
Mark 1. Moab, being informed that three Kings were coming to Invade them, muſters up all that could bear Arms, above ſixteen, and under ſixty, to defend their Coaſts towards Edom againſt the common Enemy.
Mark 2. Moab gets up early that Morning (over-ſoon to avoid that miſtake, whereby they cut their own Throats) they ſaw thoſe unexpected Waters, and the Riſing Sun ſhining upon them, which meeting with the Vapours that aroſe from the Earth, and darting its weak Beams through them upon the Waters, this gave them a Red Tincture. They had forgot (ſaith P. Martyr) how the Morning is call'd foreign, from her having Roſie-fingers; but God diſpoſed this diſturbance of their Senſes to his own Glory.
Mark 3. Under this Divine Infatuation their Credulity cryes [This was Blood] for they were confident there could be no Water, ſo conclude the Kings had kill'd one another, as themſelves had lately done in their War with Ammon, &c. againſt Jehoſaphat, 2 Chron. 20.22, 23. Here they muſed as they uſed; therefore cry they [Moab to the Spoil, not to the Battel.]
Mark 4. So confident were they of their miſconceit, that they neglect to examine it with any Scouts, but ruſh head-long end-ways with their whole Army, and come in great confuſion to the Camp of Iſrael, whom they find too late to have no Enemies but themſelves: Herein was a Divine Hand, in blinding their Minds to their utter deſtruction.
Remark the Ninth, is, The Victory which Eliſha had propheſy'd and promiſed to Iſrael over Moab (as well as Water for themſelves, ver. 24, 25.)
Mark 1. Iſrael riſes up and eaſily deſtroys the diſordered Moabites, who came to fetch Death, as if it haſtned not faſt enough in going to them.
Mark 2. The diſappointment of their Expectation (that they had nothing to do but to take the ſpoil) daunted them ſo, that they ſtood not to ſtrike a ſtroke; Iſrael purſues them through their Paſſes (which they might have defended, had it not been for their mad miſtake.) They are ſmitten, their Cities razed, their Lands marr'd, their Trees fell'd, and Wells ſtopped, &c.
Remark the Tenth, is, The deſperate Act of the King of Moab, ver. 26, 27.
Mark 1. When he ſaw his Royal City, Iſa. 16.7, 11. not tenable, he reſolves with 700 Soldiers to make his eſcape, and breaks in upon Edom either as the weaker ſide, or as his old Confederate, 2 Chron. 20.22. ſo might hope he would let him go, as being not hearty in, but only forced to this War.
Mark 2. The King of Moab is repulſed to Kirharaſeth, but (as ſome ſay) took the King of Edom's Son Captive in the late Sally and Skirmiſh; and, in Revenge for his aſſiſting Iſrael againſt him, Sacrifices him on the Wall in Edom's and Iſrael's ſight, grounded upon Amos 2.1. but the moſt received Opinion is, 'Twas his own Son, partly to win the Favour of his cruel God Chemoſh for help in Extremity; and partly to move the Beſiegers out of Compaſſion to raiſe the Siege, which they did, having diſinabled Moab for any new Rebellion. Lyra from Rab. Solomon ſaith, This King asked his Priests, how the Hebrews became ſo gracious with God, and ſo great and victorious with Men; they anſwer'd, That their Father Abraham Sacrific'd his only Son to pleaſe his God: Hereupon this King of Moab, at the Advice of his Prieſts, Sacrific'd his Son that ſhould have ſucceeded him, which cannot be of the King of Edom, who was but a Vice-Roy, ſo could not have a Succeſſor, but whom Jehoſaphat choſe, as the King of Moab might, who had now caſt off that Yoke, &c.