Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Kings · Chapter 3
CHAP. III.
BVt Ioram, the sonne of Ahab, began to reign in Samaria anno 18. of Iehoshaphat, V. 1.&c.] Of the time of Iorams beginning to reign, enough hath been said already, upon ch. 1. 17. And from the time of his beginning, to his cutting off by Iehn were 12. yeares. All which time he was spared, not because he was good, V. 2, 3.but not altogether so bad as his father. For although he departed not from the sinne of Ieroboam, in worshipping the golden calves, yet he put down Baal, whom his father had set up; but because nothing is said of his mother, Pellican saith, that he Pellican.touched not her groves, noting, that women are more stiffe in their errours, but here seems to be no ground for this. How Ioram was moved to put down Baal is not said, but because Iehoshaphat is by and by spoken of, as a confederate whom he sought to for help in his warre with Moab, and so readily yielded to go with him, as before with Ahab, notwithstanding his ill successe and check given him from God therefore, it is conceived by some, that Ioram was drawn to this Pellican.by Iehoshaphat, who would not otherwise help him, but now did, and was never reproved therefore, but graced with a miracle, for his sake wrought by Elishah. For it was no small work in Ioram to do this, both because his father had set up the worship of Baal, whose act he would not lightly reverse, especially being without the grace of turning from idolatry, and because his mother Iezabel still lived, who was stifly addicted unto this idolatry. Wherefore it must be granted, that he was drawn to this by some other, who had great power with him, and who could this be, but Iehoshaphat? But why did he not move him to put down all other idolatry also? Answ. He hoped probably, that being brought by his perswasion to do this, he might afterwards be drawn to put down Ieroboams idolatry als.
Thus much being set forth in generall, touching Ioram, now followeth his warring V. 4.against Moab. Mesa the king of Moab, who had been a tributary to the kings of Israel ever since Davids time, who subdued Moab and made them his servants, 2 Sam. 8. 2. paying yearly 100000. lambs, and 100000. rams with their wooll to the king of Israel (to whom it seemeth, after the division of the kingdome Moab fell, as Edom to Iudah) now Ahab being dead, refused to pay it any longer. This wrong Ahaziah that succeeded his father Ahab next, revenged not, although it be spoken of Moabs revolt at his coming to the crown, 2 King. 1. 1. for both his reign was short after his fathers death, and in that short time sicknesse hindered him, but Iehoram his brother no sooner attained to the kingdome, but he gathered an army together to reduce Moab into this servitude again. And to make himself the V. 7.stronger, he sent to Iehoshaphat to joyn with him, who was very ready so to do, partly for the cause before assigned, which Martyr mentioneth, as the opinion P. Martyr.of some, and partly because it did in some sort concern him to help to subdue a tribatary king, revolting from the obedience of his soveraign, for if this were suffered, he might fear, that other nations under his obedience, would offer the like injury to him: and lastly, he could not, but have still in his minde the attempt of the Moabites with others against him, 2 Chron. 20. 1. and therefore took this opportunity to pay them in their own coyn. All which reasons not withstanding, Martyr censureth his joyning with wicked Ioram in this warre. But the premises considered, and especially Gods for bearing to reprove him, which he used not to do in case of his doing unlawfully in any thing, I dare not say, that Iehoshaphat sinned herein, but did justly and wisely. Iosephus relating this history, saith, that Ioram sollicited Iehoshaphat by his messengers, to joyn with him in this warre, and Josephus.that Iehoshaphat promised not onelyonly so to do, but also to draw the king of Moab to be a party in it, whereupon Ioram went to him to Ierusalem, and being royally entertained, by common counsell they went the way of Edom, most probably to call the Edomites with them; And because it was not expected, that an army could come upon them that way, so that they were likely to be the more unprepared to resist. But when they had travelled this way seven dayes, the Edomite army being V. 9, 10. V. 11, 12.with them, they were in a great strait for want of water, and then Iehoshaphat enquireth for a prophet; and hearing of Elishah they went unto him, &c. Elishah is described here by powring water upon the hands of Elijah, because he waited upon him, and not for any miracu lous dropping of water from his fingers, according to the Rabbins fiction mentioned before, 1 King. 18. 32. Ioram in this streight did nothing but cry out and complain. as a man in despair, but godly Iehoshaphat sought to the Lord. For, as Lyra hath it, he enquired after a prophet of the Lord, Lyra.that he might entreat the Lord for them, that they might be supplied with water in this their great want. Elishah seeing the king of Israel, upbraided him by the V. 13.prophets of his father and mother, bidding him to go to them, as being the men, that ministred to the idol, whom he served rather then the true God, and not to seek to Gods prophets, whom he hated, and his parents had persecuted so lately to death. For it is not to be expected, that they, who hate the servants of God, and will not hearken to them to amend their lives, should have comfort from them in time of necessity, but be left to perish comfortlesse in their distresses. If necessary had not enforced Ioram to it, he would never have deigned to come to such a poor man as Elishah, which he knowing well enough, greeteth him accordingly, yet not by way of insulting over him in his misery, but as deeming it a fit time to reprove him thus, that he might be ashamed of his former idolatry, & observance of such prophets, as could yield him no help in time of his need, & so grow henceforth to a contempt of them. But why did he upbraid him now by idolatrous prophets, when as he had put down Baal, whom his father had set up? v. 2. Answ. Happily he being a servitour of Ieroboams calves, still used the same prophets, as ministring indifferently to them both, and of his putting down the prophets of his mother, which were the prophets of the groves, nothing is said before, so that he might well have them still objected to him to his disgrace, as being nothing acceptable to the Lord in putting down some idolatry, but retaining some still.
The king being thus upbraided by Elisha, as his urgent necessity required, gave him V. 13.no reprehensive answer, but said, No, for the Lord hath called these three kings together, that he might deliver them into the hands of Moab.] The meaning is, no, I will not go to the prophets of my father or mother, for neither by Baal nor any other god am I brought into this streight, or can be holpen out of it but by the Lord. He it is, that by his just judgment hath brought us into this danger, therefore I flee to thee, as his servant; let these exprobrations then passe for this time, & apply thy self rather by seeking to the Lord, that we may be succoured and not suffered to perish for want of water. Elishah seeing Iorams pride thus pulled down, saith Theodoret, Theodoret.thought it a fit opportunity to go on to shew him how contemptible his since had made him, therefore without speaking to his answer, he proceeded saying, At the Lord of hosts liveth, in whose sight I stand, but that I respect the face of Iehoshaphat, V. 14.I would not have looked towards thee, that is, but that Iehoshaphats danger is now insperably linked with thine, who is a godly king, and therefore worthy of all honourable respect from the servants of the Lord, I would not have done any thing at the request, but let thee have gone with contempt into destruction, as thou hast at other times contemned the Lord and me. And this he spake, not to Note. teach a sleighting of kings that reign over us, although wicked, but to shew, that such as will not hearken to good admonitions in their prosperity, shall seek in their extremities for help at Gods hands, and be neglected, and if the wicked have any help in this case, it is not for their own, but for their sakes that fear God, Whom whilest he delivereth, they being in the same common danger are delivered also.
Then he said, bring me a Minstrell, &c.] The vulgar Latin, a singer of Psalmes, V. 15.but the word is foreign signifying a striker upon a musicall instrument, and therefore it is better rendred, a minstrell, that playeth and maketh melody with his hand. But why the prophet would thus prepare to his prophesying of comfort to the distressed, divers, saith Martyr, speak diversly; some, that his minde irritated by Jehorams P. Martyr.wickednesse, might be pacified, and so he might be more sit for divine revelations, which were not wont to be made, when the affections were troubled, but calm and quiet; some, that the people present might be lifted up in their languishing minds, and so made more fit to receive comfort, both which are by Iunius, Junius.joyned together. Some because the spirit of God will not enter into a sad mind, but into the chearfull; for which cause at times of sacrificing, they were bidden to chear up themselves by eating and drinking of the best, and Isaack to prepare himselfe to a propheticall blessing, would first have venison provided him. But Martyr not resting in these reasons addeth another. viz. That he would have musick to invite the spirit of God to speak comfort by him by reciting in some sweet and heavenly tune the most memorable doings of the Lord formerly towards his people, and praising him therefore, and praying for present help. And this seemeth indeed to be the main reason, why Elijah called now for a minstrell, the other not being excluded. He had been somewhat stirred in his mind against Iehorams wickednesse, and therefore partly to bring his mind into a calmer temper, and partly, that whilst musick was made to the praise of God, he praying together might receive direction from the spirit, how to provide against the present evill, he called for one skilfull in striking the instrument thus; not any indifferently, but a levite or godly man trained up in this way. Thus also Theodoret and Procopius, conjecturing that the minstrell Theodoret. Procopius.was a levite, and played, and sung some psalme of David. And in imitation of this, happily it is now a custome in our Church to sing a Psalm before a Sermon to invite Note. the spirit to come amongst us, and inspire us to speak to his glory, and our mutuall comfort. For this is not obscurely intimated to be the way of being filled with the spirit, Eph. 5. 18, 19. where it is said, Be fulfilled with the spirit singing to your selves in Hymnes and Psalmes and spirituall songs, &c. and therefore this way is not only then to be followed, but at other times and places also by all such, as would be made partakers of divine and spirituall light and comfort.
And the hand of the Lord was upon him, and he said, thus saith the Lord, make ditches, V. 16.ditches, &c.] That is, many ditches. By the hand is meant the spirit, which told him, that ditches being made, they should have great store of water without seeing any rain, where with both they and their cattell might all be refreshed. And not V. 18, 19.only so, but that Moab should be delivered into their hands, and that they should smite every choise city, and cast down every good tree, and stop up every fountain of water, &c. which began to come to passe accordingly, for in the morning at the time of sacrificing, waters coming by the way of Edom, filled the land; and V. 20.the time is described by the offering of sacrifice, to shew that the supplications offered to God at Ierusalem were regarded in this miraculous succouring of the army abroad. The prophet saith Lyra, foresaw by the spirit, that abundance of raine Lyra.should fall in places not farre off, which by the brook that was now dry, should run thither, and pits being made ready be filled therewith, let them make as many as they could, and thus not only for the present, but the water being here held, they should be supplyed many dayes after.
Iosephus saith, that this rain fell in the higher parts of Idumea, three dayes journy from thence, and by Gods providence came running along to the place where they had digged.
For their destroying of good fruit-bearing trees, it may seem to be against the law of God, Deut. 20. But it is commonly answered, that Moab was for their extraordinary wickednesse particularly excepted from the benefit of that law, and yet further by the said Lyra, that the law there concerned not other countries, but the land of Canaan only, where the Israelites were to dwell, and to have the benefit of fruit-bearing trees afterwards. Martyr seemeth to incline to this, that the P. Martyr.cutting down of fruit-bearing trees any where was forbidden, but for this time the Lord dispensed with this law in Moab for their greater punishment.
He mentioneth also another Exposition, that the law forbidding the cutting down of such trees was made only in case that they besieged a city and lay long before it, in which time they might have need of the fruit to eat. But in the land of Moab there being no such occasion, they were not by this law tyed from cutting them down. But I rest in the last of Lyra, and so Martyr also finally doth. For the sins of the Moabites, for which God would have their country thus spoyled, they were many and great. For first they were worshippers of Baal Peor, and sought in times past to draw Israel to the like idolatry, to the provoking of the Lord greatly against them. Secondly they hired Baalam to curse Israel. 3. They were now grown proud and would no longer be subject to the king of Israel, neither pay him any tribute, and therefore it was just, that they should be thus spoiled, although one of the instruments now used, that is, the king of Israel and his people were little better; for they were not regarded in this no more then in th e miracle of water wrought, but Iehoshaphat a godly king only.
They hearing of these kings coming, gathered themselves altogehter, that were V. 21. Lyra. V. 22, 23.able to beare armes, and stood at their borders; where, according to Lyra, the entrance of the land was narrow, and therefore might be best defended. And when they saw the confluence of waters coming down through the hoast look red, they deeming it to be bloud flowing from the s lain, conceived, that the three kings had fallen out, and that their armies had shed the blood of one another, and therefore they go on disorderly to take the spoile, and so were unexpectedly smitten by the 24, 25.Israelitish army, and immediately after their cities were destroyed, &c. as was prophesied. There might be a naturall cause saith Martyr, of the waters seeming red P. Martyr.at the rising of the sun through the reflexion of the beames thereof, shewing the more red by means of thick vapours, whereupon they being apt to believe, that it had fallen out as they would have it, resolved that their enemies had slain one another, neither were reasons wanting to this their conjecture; viz. the king of Edoms unwilling being amongst them, who favoured rather the Moabites, and the streight in which they were for want of water, which might breed a quarrel against those, that were the authours of going that way. But God did plainly infatuate them, in that the appearance of blood, before they knew, whether it were blood or no, or had sent out to be better assured, drew them out of their borders where they were strongest; disorderly to expose themselves to the danger of their potent, and well prepared enemies. This teacheth, that when God hath a judgement to bring uppon Note. a land for sin, they shall be so farre unable to withstand it, as that they shall rather by their own rash and foolish doings hasten it upon themselves.
Whereas in shewing that all things were done, as the Prophet had foretold to the Moabites cities, fields, fountaines, and trees, it is finally said, so that they onelyonly left the stones in Kirhareseth. Iunius till at Kirhareseth, the Moabites left the stones thereof. [The vulgar Latin, it a ut muri tantum fictiles remanerent] earthen walls only remained. It is to be understood, that Kir signifieth a city, and Hareseth an earthen vessell, and is here put for a wall of brick, from whence cometh the proper name Kirhareseth; but being expounded as an appellative, there is some colour for the vulgar Latin Expositours; yet it must needs be granted to be imperfect, seeing foreign the stones thereof, and foreign a city are not mentioned herein, but are in the originall. The true reading is, till a leaving of the stones thereof the city Haresheth. That is, the stones of every cities walls being pulled down were cast uppon their best fields, till they came at this city, to which the king of Moab was fled, where the wall made of stone stood still for a defence to such as escaped. But why the Moabites should be brought in by Iunius, as causing it to st and, I cannot see. It stood indeed the last of all their cities, and no doubt, but many fled thither for refuge, it being their strongest hold, but the intent of the history is not to shew who upheld it, but only that hitherto it stood, as being that, which the Israelites left to be assaulted last, and therefore the stones of the wall of that city were not broken down according to the generall prophesie, and now is shewed the occasion when the slingers of stones with engines had compassed it, and beaten the Moabites off, so that the Israelites were now ready to be masters of the city, happily some great breaches being made in the walls, for which it is said they smote it. The king of Moab desperately V. 26, 27.attempted with 700 men to come forth on that side where the Edomites were, but could not, then he took his eldest sonne, and sacrificed him uppon the wall, which being seen, there was great indignation against the Israelites, so that they presently departed. The king of Moab when all other meanes failed him, sought to move his God to help him by offering the dearest sacrifice that he could, which the Israelites seeing, compassionated him so farre, that they could not goe forth on in the fiege, but immediately broke it up.
This saith Lyra, is the common exposition, but he rejecteth it because they Lyra. Josephus first broached it, and is followed by Theodoret, Tostatus, and favoured by the Septuagint; where it is there was great repentance in Israel, instead of great indignation.sought the destruction of the king of Moab, and his posterity, therefore seeing his eldest son sacrificed, they would rather have bin animated to hold on the siege, conceiving that shortly the king, and city, and all would come into their power, their case appearing hereby to be desperate, if there had been no other reason of their now departing. And they might have been the more exasperated to revenge for this grosse idolatry, then moved to desist from assaulting the city. Wherefore he rather followeth, R. Solomon saying, that the king of Moab asked his prophets, whereby the Israelites came into so great favour with God, that they obtained miraculously, so many famous victories? they said, that Abraham their father in obedience unto him sacrificed his only sonne, which he so highly accepted of, that ever since his favour was singularly to his posterity.
The king hearing this immediatly sacrificed his sonne, and then the Angel, which was set over Moab, put the Lord in minde of as great wickednesse done by the Israelites, in that they sacrificed their sonnes and daughters unto devils, as is complained, Ps. 104. or 105. and for this the Lord sent a plague into the campe of Israel, whereby many being destroyed they were forced to depart, for it is not said, as in the vulgar Latin, there was great indignation in Israel, but Hebr. against Israel, so Lyra. Iunius saith, that the kings sonne being offered, the Edomites were moved Junius.with indignation against Israel, as the cause, and so falling out with them departed, and then the Israelites, their forces being by this means weakned departed, as unable to prevail any further. Martyr saith, that some think the king of Edoms son P. Martyr.is meant, whom the king of Moab having taken sacrificed; others, that the king of Moabs sonne being taken by the king of Edom, was thus served by him. But to passe these over as frivolous conjectures, that which he hath last, ar…ideth me most, there was great indignation upon Israel, they being likewise superstitious would not proceed in the siege any further, as thinking, that if they should, so great a sacrifice being offered, it would cost them dear; but others in the army not being hereby moved, were filled with wrath against them for this their fear, and so being disunited in their affections, they disbanded and went away, thus through their own default loosing the opportunity of doing all to the Moabites, which was prophesied, and of reducing them to their former tributary condition. And this, that they were moved at the sight of such sacrifice, is not improbable, considering that it was an errour, which overspread many nations, that the Gods must be pacified, and help of them is obtained, when things be most desperate by humane sacrifice. The occasion whereof might first be Gods cōmanding Abraham to sacrifice his son, then the Oracle of Apollo being consulted with, when a great plague raged amongst the Plutarch. paral. c. 66.Lacaede monians, how it might be made to cease, answered, if a virgin of noble condition were sacrificed, and like wise to the Phereans. Polyxona also the daughter of Priamus was sacrificed, and Iphigenia the daughter of Agememnon. If any shall wonder why God would suffer any good event to follow upon such an abomination, as here the siege to be broken up, seeing this tended to confirm men more in their horrible idolatry, it is answered, that none are moved hereby, but they that are given over to strong delusions to beleeve lies, because they obeyed not the truth. For others are not wrought upon by signes, unlesse the thing to confirm Deut. 13.which they are shewed, be faith and adhering to the true God, and worshipping him in that way, which he hath appointed. To what god this king offered his son, it is not said, some, Rabbins think to the true, but ours, to his idol Chamos, or the Sunne.