2 Kings 3:1–22

Jehoram has no sooner got the sceptre into his hand than he takes the sword into his hand, to reduce Moab. Crowns bring great cares and perils to the heads that wear them; no sooner in honour than in war. Now here we have, I. The concerting of this expedition between Jehoram king of Israel and Jehoshaphat king of Judah. Jehoram levied an army (Kg2 3:6), and such an opinion he had of the godly king of Judah that, 1. He courted him to be his confederate: Wilt thou go with me against Moab? And he gained him. Jehoshaphat said, I will go up. I am as thou art, Kg2 3:7. Judah and Israel, though unhappily divided from each other, yet can unite against Moab a common enemy. Jehoshaphat upbraids them not with their revolt from the house of David, nor makes it an article of their alliance that they shall return to their allegiance, though he had good reason to insist upon it, but treats with Israel as a sister-kingdom. Those are no friends to their own peace and strength who can never find in their hearts to forgive and forget an old injury, and unite with those that have formerly broken in upon their rights. Quod initio non vulvit, tractu temporis invalescit - That which was originally destitute of authority in the progress of time acquires it. 2. He consulted him as his confidant, Kg2 3:8. He took advice of Jehoshaphat, who had more wisdom and experience than himself, which way they should make their descent upon the country of Moab; and he advised that they should not march against them the nearest way, over Jordan, but go round through the wilderness of Edom, that they might take the king of Edom (who was tributary to him) and his forces along with them If two be better than one, much more will not a three-fold cord be easily broken. Jehoshaphat had like to have paid dearly for joining with Ahab, yet he joined with his son, and this expedition also had like to have been fatal to him. There is nothing got by being yoked with unbelievers. II. The great straits that the army of the confederates was reduced to in this expedition. Before they saw the face of an enemy they were all in danger of perishing for want of water, Kg2 3:9. This ought to have been considered before they ventured a march through the wilderness, the same wilderness (or very near it) where their ancestors wanted water, Num 20:2. God suffers his people, by their own improvidence, to bring themselves into distress, that the wisdom, power, and goodness of his providence may be glorified in their relief. What is more cheap and common than water? It is drink to every beast of the field, Psa 104:11. Yet the want of it will soon humble and ruin kings and armies. The king of Israel sadly lamented the present distress, and the imminent danger it put them in of falling into the hands of their enemies the Moabites, to whom, when weakened by thirst, they would be an easy prey, Kg2 3:10. it was he that had called these kings together; yet he charges it upon Providence, and reflects upon that as unkind: The Lord has called them together. Thus the foolishness of man perverteth his way, and then his heart fretteth against the Lord, Pro 19:3. III. Jehoshaphat's good motion to ask counsel of God in this exigency, Kg2 3:11. The place they were now in could not but remind them of the wonders of which their fathers told them, the waters fetched out of the rock for Israel's seasonable supply. The thought of this, we may suppose, encouraged Jehoshaphat to ask, Is there not here a prophet of the Lord, like unto Moses? He was the more concerned because it was by his advice that they fetched this compass through the wilderness, Kg2 3:8. It was well that Jehoshaphat enquired of the Lord now, but it would have been much better if he had done it sooner, before he engaged in this war, or steered this course; so the distress might have been prevented. Good men are sometimes remiss and forgetful, and neglect their duty till necessity and affliction drive them to it. IV. Elisha recommended as a proper person for them to consult with Kg2 3:11. And here we may wonder, 1. That Elisha should follow the camp, especially in such a tedious march as this, as a volunteer, unasked, unobserved, and in no post of honour at all; not in the office of priest of the war (Deu 20:2) or president of the council of war, but in such obscurity that none of the kings knew they had such a jewel in the treasures of their camp, nor so good a friend in their retinue. We may suppose it was by special direction from heaven that Elisha attended the war, as the chariot of Israel and the horsemen thereof. Thus does God anticipate his people with the blessings of his goodness and provide his oracles for those that provide them not for themselves. It would often be bad with us if God did not take more care of us, both for soul and body, than we take for ourselves. 2. That a servant of the king of Israel knew of his being there when the king himself did not. Probably it was such a servant as Obadiah was to his father Ahab, one that feared the Lord; to such a one Elisha made himself known, not to the kings. The account he gives of him is that it was he that poured water on the hands of Elijah, that is, he was his servant, and particularly attended him when he washed his hands. He that will be great, let him learn to minister: he that will rise high, let him begin low. V. The application which the kings made to Elisha. They went down to him to his quarters, Kg2 3:12. Jehoshaphat had such an esteem for a prophet with whom the word of the Lord was that he would condescend to visit him in his own person and not send for him up to him. The other two were moved by the straits they were in to make their court to the prophet. He that humbled himself was thus exalted, and looked great, when three kings came to knock at his door, and beg his assistance; see Rev 3:9. VI. The entertainment which Elisha gave them. 1. He was very plain with the wicked king of Israel (Kg2 3:13): "What have I to do with thee? How canst thou expect an answer of peace from me? Get thee to the prophets of thy father and mother, whom thou hast countenanced and maintained in thy prosperity, and let them help thee now in thy distress." Elisha was not imposed upon, as Jehoshaphat was, by his partial and hypocritical reformation; he knew that, though he had put away the image of Baal, Baal's prophets were still dear to him, and perhaps some of the were now in his camp. "Go," said he, "go to them. Get you to the gods whom you have served, Jdg 10:14. The world and the flesh have ruled you, let them help you; why should God be enquired of by you?" Eze 14:3. Elisha tells him to his face, in a holy indignation at his wickedness, that he can scarcely find in his heart to look towards him or to see him, Kg2 3:14. Jehoram is to be respected as a prince, but as a wicked man he is a vile person, and is to be condemned, Psa 15:4. Elisha, as a subject, will honour him, but as a prophet he will cause him to know his iniquity. For those that had such an extraordinary commission it was fit (though not for a common person) to say to a king, Thou art wicked, Job 34:18. Jehoram has so much self-command as to take this plain dealing patiently; he cares not now for hearing of the prophets of Baal, but is a humble suitor to the God of Israel and his prophet, representing the present case as very deplorable and humbly recommending it to the prophet's compassionate consideration. In effect, he owns himself unworthy, but let not the other kings be ruined for his sake. 2. Elisha showed a great respect to the godly king of Judah, regarded his presence, and, for his sake, would enquire of the Lord for them all. It is good being with those that have God's favour and his prophet's love. Wicked people often fare the better for the friendship and society of those that are godly. 3. He composed himself to receive instructions from God. His mind was somewhat ruffled and disturbed at the sight of Jehoram; though he was not put into a sinful heat or passion, nor had spoken unadvisedly, yet his zeal for the present indisposed him for prayer and the operations of the Spirit, which required a mind very calm and sedate. He therefore called for a musician (Kg2 3:15), a devout musician, one accustomed to play upon his harp and sign psalms to it. To hear God's praises sweetly sung, as David had appointed, would cheer his spirits, and settle his mind, and help to put him into a right frame both to speak to him and to hear from him. We find a company of prophets prophesying with a psaltery and a tabret before them, Sa1 10:5. Those that desire communion with God must keep their spirits quiet and serene. Elisha being refreshed, and having the tumult of his spirits laid by this divine music, the hand of the Lord came upon him, and his visit did him more honour than that of three kings. 4. God, by him, gave them assurance that the issue of the present distress would be comfortable and glorious. (1.) They should speedily be supplied with water, Kg2 3:16, Kg2 3:17. To try their faith and obedience, he bids them make the valley full of ditches to receive the water. Those that expect God's blessings must prepare room for them, dig the pools for the rain to fill, as they did in the valley of Baca, and so made even that a well, Psa 84:6. To raise the wonder, he tells them they shall have water enough, and yet there shall be neither wind nor rain. Elijah, by prayer, obtained water out of the clouds, but Elisha fetches it nobody knows whence. The spring of these waters shall be as secret as the head of the Nile. God is not tied to second causes. Ordinarily it is by a plentiful rain that God confirms his inheritance (Psa 68:9), but here it is done without rain, at least without rain in that place. Some of the fountains of the great deep, it is likely, were broken up on this occasion; and, to increase the miracle, that valley only (as it should seem) was filled with water, and no other place had any share of it. (2.) That supply should be an earnest of victory (Kg2 3:18): "This is but a light thing in the sight of the Lord; you shall not only be saved from perishing, but shall return in triumph." As God gives freely to the unworthy, so he gives richly, like himself, more than we are able to ask or think. His grants out-do our requests and expectations. Those that sincerely seek for the dew of God's grace shall have it, and by it be made more than conquerors. It is promised that they shall be masters of the rebellious country, and they are permitted to lay it waste and ruin it, Kg2 3:19. The law forbade them to fell fruit-trees to be employed in their sieges (Deu 20:19), but not when it was intended, in justice, for the starving of a country that had forfeited its fruits, by denying tribute to those to whom tribute was due.

king of Moab rebelled--This is a repetition of Kg2 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.

ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24) 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 (Kg1 22:4).

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 (Deu 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.

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.

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.

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.

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.

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 (Kg1 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 (Kg2 3:24).

Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah,.... So that the two years of the reign of his brother Ahaziah were not complete, only part of the seventeenth and part of the eighteenth of Jehoshaphat, since he began to reign in his seventeenth year, at the beginning of that, and died towards the close of the eighteenth, when Jehoram succeeded him, see 1 Kings 22:51, and reigned twelve years.

And he wrought evil in the sight of the Lord,.... Was guilty of idolatry: but not like his father, and like his mother; his father Ahab, and his mother Jezebel: for he put away the image of Baal that his father had made; he did not destroy it, only removed it from the temple of Baal where it was set, that it might not be worshipped, at least publicly, see 1 Kings 16:31 this he did, either moved to it by his own conscience, observing the sudden deaths of his father and brother, which he might suppose was for their idolatry; or in order to obtain success in his war with Moab he was entering into; or being instigated by Jehoshaphat to do it, or otherwise he might refuse to join him.

Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin,.... He closely adhered to the worship of the calves set up by him: he departed not therefrom: that being a piece of state policy, to keep up the division of the two kingdoms.

And Mesha king of Moab was a sheep master,.... With which his country abounded; he kept great numbers of them, and shepherds to take care of them; he traded in them, and got great riches by them; his substance chiefly consisted in them: and rendered unto the king of Israel: either as a present, or as an annual tribute: an hundred thousand lambs, and an hundred thousand rams, with the wool; that is, upon them, unshorn, and so the more valuable; and it was usual for tributary nations to pay their tribute to those to whom they were subject in such commodities which they most abounded with; so the Cappadocians, as Strabo (c) relates, used to pay, as a tribute to the Persians, every year, 1500 horses and 2000 mules, and five myriads of sheep, or 50,000; and formerly, Pliny (d) says, the only tribute was from the pastures. (c) Geograph. l. 11. p. 362. (d) Nat. Hist. l. 18. c. 3.

But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. Who then was Ahaziah; but either through the pusillanimity of his temper, or the sickness that attended him, or the shortness of his reign, he took no steps to the reduction of him, or to oblige him to pay his tribute, which he neglected to do, and is meant by his rebellion.

And King Jehoram went out of Samaria the same time, As soon as he came to the throne: and numbered all Israel; who were fit to bear arms, got them together at some certain place, and mustered them, and prepared for a war with Moab, to reduce them.

And he went and sent to Jehoshaphat the king of Judah, saying, the king of Moab hath rebelled against me,.... By refusing to pay him tribute: wilt thou go up with me against Moab to battle? and he said, I will go up; which he agreed to, partly to encourage in the reformation of religion which he had begun, and partly to chastise the Moabites for their invasion of his country, 2 Chronicles 20:1. I am as thou art, my people as thy people, and my horses as thy horses; the same answer he returned to Ahab; see Gill on 1 Kings 22:4.

And he said, which way shall we go up.... That is, Jehoram said so to Jehoshaphat, consulting with him which was the best way to take to the land of Moab, whether the shortest way, over Jordan; or some other: and he answered, the way through the wilderness of Edom; which bordered upon it, and the same through which the Israelites passed; for Kadesh was on the extreme border of Edom, whither they came, Numbers 20:1 and this Jehoshaphat proposed, partly that they might come upon Moab unawares, and attack them where they were weakest, and not on their guard; and partly, to take the king of Edom with them, who was no other than Jehoshaphat's deputy, and so be assisting to them, and prevent him from revolting, which otherwise he might take this opportunity of doing.

So the king of Israel went, and the king of Judah,.... The way of the wilderness of Edom, proposed by the latter: and the king of Edom; whom they took with them in their way, who was not properly a king, but a viceroy or deputy, see 1 Kings 22:47. and they fetched a compass of seven days journey; they went round the Dead Sea, and through the wilderness of Edom, and so to the borders of Moab: and there was no water for the host, and for the cattle that followed them; neither for the soldiers in the army, nor the cattle that drew the carriages, being in a wilderness.

And the king of Israel said, alas!.... Lamenting their sad case, as being desperate; and the rather he was the more concerned, as he was the principal who had drawn the other kings into this affair, though he throws it upon the Lord and his providence: that the Lord hath called these three kings together, to deliver them into the hands of Moab; into whose hands they must inevitably fall, if they could have no water to refresh them; since they would be so weak as not to be able to stand a battle with them, and be dispersed here and there in search of water, and so fall into their hands. Extreme thirst is intolerable. It is reported (e) of Lysimachus, that he delivered himself and his army into the hands of the enemy for a draught of water. Leo Africanus (f) relates, that in the desert of Azaoad stand two marble pillars, testifying that a rich merchant bought of a carrier of wares a cup of water at the price of 10,000 ducats; but there not being water sufficient neither for the one nor the other, they were both died with thirst. (e) Plutarch. in Apothegm. (f) Descriptio Africae, l. 1. p. 75.

But Jehoshaphat said, is there not here a prophet of the Lord, that we may inquire of the Lord by him?.... This the good king should have done before be set out, but had neglected it; however, it was not too late: and one of the king of Israel's servants answered and said; who might be one that feared the Lord, and was intimate with Elisha, or however had knowledge of him, as appears by what follows: here is Elisha the son of Shaphat, which poured water on the hands of Elijah; or ministered to him, as the Targum; was his menial servant, waited on him, and assisted him when he washed his hands (g); some Jewish writers understand it of his pouring water on the hand of Elijah at Carmel, when the altar and trench were filled with it, and when a miracle was wrought, as they fancy, and the fingers of Elijah became as fountains of water. (g) See the like phrase of the business of a servant in Homer, Iliad. 3. ver. 270, & Iliad. 9. ver. 174. Odyss. 1. ver. 147. & Odyss. 3. ver. 388. & Odyss. 4. ver. 258, 261. & passim.

And Jehoshaphat said, the word of the Lord is with him,.... To give them an answer, which he concluded from his being a servant and disciple of Elijah, whom he succeeded in his office, and of whom he had, doubtless, heard; and from his following the camp, and being in it, which he easily imagined was not to fight, but to assist by his advice and counsel, and by his prophecies, as there might be occasion for them: so the king of Israel and Jehoshaphat and the king of Edom went down to him; descended from their chariots, and went to the tent in the camp where he was; they did not send for him to come to them, but, in honour of him, went to him themselves.

And Elisha said unto the king of Israel, what have I to do with thee?.... An idolater; I can hold no discourse nor have any conversation with thee, nor give thee any advice or assistance: get thee to the prophets of thy father, and to the prophets of thy mother; the prophets of Baal, and of the groves: and the king of Israel said unto him, nay; meaning, he would not apply to them, who he was sensible could give him no relief, only to the Lord God, from whom this affliction was, and therefore begs he would pray to him to have mercy on them; so the Targum,"I beseech thee remember not the sins of that wickedness, pray for mercy for us:" for the Lord hath called these three kings together, to deliver them into the hand of Moab; signifying, that he should not perish alone, but the other two kings with him, who had no connection with the prophets of his father and mother in their idolatry, and therefore hoped for their sakes mercy would be shown.

Elisha said, as the Lord of hosts liveth, before whom I stand,.... Whose minster and prophet he was, to whom he prayed, and whose service he was ready to perform: surely, were it not that I regard the presence of Jehoshaphat the king of Judah; revere him not only as a king, but as a pious prince, and a worshipper of the true God: I would not look toward thee, nor see thee; give him no countenance at all, pay no regard to his request, not so much as to look at him in a civil way; but turn away his face from him with contempt and disdain, as unworthy to be conversed with by a prophet of the Lord.

But now bring me a minstrel,.... A piper, a man that knows how to play upon the harp, as the Targum; according to Procopius Gazaeus, this was one of the Levites he ordered to be fetched, who was used to the spiritual melody of David, and could play on musical instruments as he directed. This he did to allay his passion, and compose his spirits, ruffled at the sight of Jehoram, and to fit him to receive prophetic inspiration, which sometimes came upon the Lord's prophets when thus employed, see 1 Samuel 10:5. Some think (h) the music the prophet called for is that sort the Greeks call "harmony", which is the gravest and saddest, and settles the affections: and it came to pass, when the minstrel played, that the hand of the Lord came upon him; the spirit of prophecy, as the Targum, which came by the power of God, and as a gift from his hand. (h) Weemse's Christ. Synagog. l. 1. c. 6. sect. 4. p. 143.

And he said, thus saith the Lord, make this valley full of ditches. In which the allied army lay encamped, that they might be ready to receive large quantities of water, sufficient for the whole army and cattle, when it came.

For thus saith the Lord, ye shall not see wind, neither shall ye see the rain,.... Neither perceive the south wind blow, which usually brings rain, nor clouds gathering in the heavens, as portending it, nor any filling from thence: yet that valley shall be filled with water; and all the ditches dug in it: that ye may drink, both ye and your cattle, and all your beasts; there would be such a quantity as would be enough for them all, the soldiers, the horses they rode on, and the beasts that drew their wagons.

And this is but a light thing in the sight of the Lord,.... To give them such a plenty of water in such an extraordinary manner: he would do for them what was greater, not only save them from falling into the hand of Moab, which they feared, but he wilt deliver the Moabites into your hands; which was more than was asked for, or expected.

And ye shall smite every fenced city and every choice city,.... That is, the inhabitants of them with the sword, and demolish them also, 2 Kings 3:25, and shall fell every good tree; which seems contrary to the law in Deuteronomy 20:19, but that may respect trees belonging to a city when besieged only, or only to Canaanitish cities; or the law was now dispensed with, and that for this time only, to make the punishment of Moab the greater, for their rebellion and other sins: and stop all wells of water; which must be very distressing to those that survived the calamity of the sword: and mar every good piece of land with stones; as that it could not be ploughed and sowed, nor anything spring up and grow upon it.

And it came to pass in the morning, when the meat offering was offered,.... At Jerusalem; which always went along with the daily burnt offering of the lamb, which might not indeed be offered before break of day, yet quickly after; for no sacrifice could be offered before that; see Gill on Exodus 29:39, that, behold, there came water by the way of Edom; not from the heavens, but it may be out of some rock, rolling along on the earth from the hills and mountains, down into the valleys, where the armies were: and the country was filled with water; all round about them. Who has not heard of the "thundering" legion, as it was called by the Emperor M. Aurelius, who, when the army under him was about to engage with the Germans and Sarmatians, and sadly distressed with thirst, fell down on their knees and prayed, upon which a large shower of rain came down to the refreshment of the army, and thunder bolts, which annoyed and put the enemy to flight (i)? at the battle of the Romans with Jugurtha, a sudden and unexpected shower of rain fell, to the refreshment of the Romans, in intolerable thirst (k). (i) Euseb. Hist. Eccl. l. 5. c. 5. Orosii Hist. l. 7. c. 15. p. 120. (k) Orosii Hist. l. 5. c. 15. p. 77.

And when all the Moabites heard that the kings were come up to fight against them,.... The kings of Israel, Judah, and Edom: they gathered all that were able to put on armour, and upward; that were of an age capable of that, and all who were more grown; or "girt on a girdle" (l), a military one, with which the sword was girt, who were at age to wear and knew how to wield a sword: and stood in the border; of their land, between Edom and them, to defend themselves and their country against these invaders. (l) "eingente cingulo", Montanus.

And they rose up early in the morning,.... To watch the motions of their enemies, and be upon their guard against them: and the sun shone upon the water; with which the valley was filled: and the Moabites saw the water on the other side as red as blood; so it appeared through the rays of the sun reflected on it.

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

I. We have here the divine gift of both those things which God had promised by Elisha - water and victory, and the former not only a pledge of the latter, but a means of it. God, who created, and commands, all the waters, both above and beneath the firmament, sent them an abundance of water on a sudden, which did them double service. 1. It relieved their armies, which were ready to perish, Kg2 3:20. And, which was very observable, this relief came just at the time of the offering of the morning sacrifice upon the altar at Jerusalem, a certain time, and universally known. That time Elisha chose for his hour of prayer (it is likely looking towards the temple, for so there were to do in their prayers when they were going out to battle and encamped at a distance, Kg1 8:44), in token of his communion with the temple-service, and his expectation of success by virtue of the great sacrifice. We now cannot pitch upon any hour more acceptable than another, because our high priest is always appearing for us, to present and plead his sacrifice. That time God chose for the hour of mercy to put an honour upon the daily sacrifice, which had been despised. God answered Daniel's prayer just at the time of the evening sacrifice (Dan 9:21); for he will acknowledge his own institutions. 2. It deceived their enemies, who were ready to triumph, into the destruction. Notice was given to the Moabites of the advances of the confederate army, to oppose which all that were able to put on armour were posted upon the frontiers, where they were ready to give the Israelites a warm reception (v. 21), promising themselves that it would be easy dealing with an army fatigued by so long a march through the wilderness of Edom. But see here, (1.) How easily they were drawn into their own delusions. Observe the steps of their self-deceit. [1.] They saw the water in the valley where the army of Israel encamped, and conceited it was blood (Kg2 3:22), because they knew the valley to be dry, and (there having been no rain) could not imagine it should be water. The sun shone upon it, and probably the sky was red and lowering, a presage of foul weather that day (Mat 16:3), and so it proved to them. But, this making the water look red, their own fancies, which made them willing to believe what made for them, suggested, This is blood, God permitting them thus to impose upon themselves. [2.] If their camp was thus full of blood, they conclude, "Certainly the kings have fallen out (as confederates of different interests are apt to do) and they have slain one another (Kg2 3:23), for who else should slay them?" And, [3.] "If the armies have slain one another, we have nothing to do but to divide the prey. Now therefore, Moab, to the spoil." These were the gradual suggestions of some sanguine spirits among them, that thought themselves wiser and happier in their conjectures than their neighbours; and the rest, being desirous it should be so, were forward to believe it was so. Quod volumus facile credimus - What we wish we readily believe. Thus those that are to be destroyed are first deceived (Rev 20:8), and none are so effectually deceived as those that deceive themselves. (2.) How fatally they thereby ran upon their own destruction. They rushed carelessly into the camp of Israel, to plunder it, but were undeceived when it was too late. The Israelites, animated by the assurances Elisha had given them of victory, fell upon them with the utmost fury, routed them, and pursued them into their own country (Kg2 3:24), which they laid waste (Kg2 3:25), destroyed the cities, marred the ground, stopped up the wells, felled the timber, and left only the royal city standing, in the walls of which they made great breaches with their battering engines. This they got by rebelling against Israel. Who ever hardened his heart against God and prospered? II. In the close of the chapter we are told what the king of Moab did when he found himself reduced to the last extremity by the besiegers, and that his capital city was likely to fall into their hands. 1. He attempted that which was bold and brave. he got together 700 choice men, and with them sallied out upon the intrenchments of the king of Edom, who, being but a mercenary in this expedition, would not, he hoped, make any great resistance if vigorously attacked, and so he might make his escape that way. But it would not do; even the king of Edom proved too hard for him, and obliged him to retire, Kg2 3:26. 2. This failing, he did that which was brutish and barbarous; he took his own son, his eldest son, that was to succeed him, than whom nothing could be more dear to himself and his people, and offered him for a burnt-offering upon the wall, Kg2 3:27. He designed by this, (1.) To obtain the favour of Chemosh his god, which, being a devil, delighted in blood and murder, and the destruction of mankind. The dearer any thing was to them the more acceptable those idolaters thought it must needs be if offered in sacrifice to their gods, and therefore burnt their children in the fire to their honour. (2.) To terrify the besiegers, and oblige them to retire. Therefore he did it upon the wall, in their sight, that they might see what desperate courses he resolved to take rather than surrender, and how dearly he would sell his city and life. He intended hereby to render them odious, and to exasperate and enrage his own subjects against them. This effect it had: There was great indignation against Israel for driving him to this extremity, whereupon they raised the siege and returned. Tender and generous spirits will not do that, though just, which will drive any man distracted, or make him desperate.