2 Kings 3:23–4:17

And when they came to the camp of Israel,.... Not in an orderly regular manner, in rank and file, as an army should march, but in a confused manner, everyone striving who should get thither first, and have the largest share of the booty: the Israelites rose up and smote the Moabites, so that they fled before them; being prepared for them, they fell upon them sword in hand, and soon obliged them to flee: but they went forward smiting the Moabites, even in their country; they pursued them closely, and slew them as they fled, and followed them not only to their borders, but into their own country: though Schultens (m), from the use of the word in the Arabic language, renders the passage, "and they blunted their swords in it (in that slaughter), even by smiting the Moabites". (m) De Defect. Hod. Ling. Heb. sect. 26.

And they beat down the cities,.... Demolished the walls of them, and houses in them, wherever they came: and on every good piece of land cast every man his stone, and filled it; which they had taken out of the walls and houses they pulled down; or which they picked up in the highway, as they passed along, being a stony country; or which being laid in heaps, gathered out of the fields, they took and scattered them all over them: and they stopped all the wells of water; with stones and dirt: and felled all the good trees; fruit bearing ones; See Gill on 2 Kings 3:19, only in Kirharaseth left they the stones thereof; not able to demolish it, it being a strong fortified city, the principal of the kingdom, and into which the king of Moab had thrown himself, and the remains of his forces; of which see Isaiah 16:7, howbeit, the slingers went about it, and smote it; smote the soldiers that appeared upon the walls of it; though Kimchi, and other Jewish writers, understand it of engineers, who cast out large stones from a sort of machines then in use, to batter down and break through the walls of cities.

And when the king of Moab saw that the battle was too sore for him,.... The siege was so close, the slingers or engineers did so much execution, that he saw the city would soon be taken, and he be obliged to deliver it up: he took with him seven hundred men that drew swords; men expert in war, bold and daring: to break through even unto the king of Edom; through his quarters, and so escape, he lying nearest to the city, and perhaps the weakest body of men with him; or he might think he was not so hearty in the cause of the kings, and would make but a feeble resistance, and let him pass: but they could not; break through they met with a greater opposition than was expected perhaps the Edomites remembered how they had lately used them, which made them fight more desperately against them, see 2 Chronicles 20:23.

Then he took his eldest son, that should have reigned in his stead,.... Not the eldest son of the king of Edom, whom the king of Moab had in his hands before, which made the king of Edom the more willing to join in this expedition for the recovery of his son, as Joseph Kimchi thinks; or whom he took now in his sally out upon him, as Moses Kimchi and Ben Gersom, proceeding upon a mistaken sense of Amos 2:1 for the king of Edom could have no son that had a right, or was designed to succeed him, since he was but a deputy king himself; and besides, the sacrificing of him was not the way to cause the kings to raise the siege, but rather to provoke them to press it the more closely: it was the king of Moab that took his son and heir to the crown, and offered him for a burnt offering upon the wall; that it might be seen by the camp of Israel, and move their compassion; or rather this was done as a religious action, to appease the deity by an human sacrifice so dear and precious, to give success, and cause the enemy to break up the siege; and was either offered to the true God, the God of Israel, in imitation of Abraham, as some Jewish writers fancy (n), or to his idol Chemosh, the sun; and Jarchi observes, out of an exposition of theirs, that "vau" is wanting in the word for wall, and so may be interpreted of the sun, towards which this burnt offering was offered; and it is observed, from various Heathen authors, that it was usual with the Heathens, when in calamity and distress, to offer up to their gods what was most dear and valuable to them; and particularly the Phoenicians (o), and from them the Carthaginians had this custom, who at one time offered up two hundred sons of their nobility, to appease their gods (p): and there was great indignation against Israel; not of the king of Edom against them, for not rescuing his son, or because they were the means of this disaster which befell him; but of the king of Moab, who was quite desperate, and determined to hold out the siege to the utmost extremity: and they departed, and returned to their own land; the three kings, the one to Edom, the other to Israel, and the third to Judah; when they saw the Moabites would sell their lives so dear, and hold out to the last man, they thought fit to break up the siege; and perhaps were greatly affected with the barbarous shocking sight they had seen, and might fear, should they stay, something else of the like kind would be done. (n) T. Bab. Sanhedrin, fol. 39. 2. Pesikta in Abarbinel in loc. (o) Vid. Euseb. Evangel. Praepar. l. 1. c. 10. p. 40. l. 4. c. 16. p. 156. Porphyr. de Abstinentia, l. 2. sect. 56. Vid. Aelian. Var. Hist. l. 12. c. 28. (p) Diodor. Sicul. Bibliothec. l. 20. p. 756.

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.

Kir-haraseth--(now Kerak)--Castle of Moab--then, probably, the only fortress in the land.

the oil stayed--that is, ceased to multiply; the benevolent object for which the miracle had been wrought having been accomplished.

Now there cried a certain woman of the wives of the sons of the prophets unto Elisha,.... This, according to the Targum, was the wife of Obadiah, who had hid the prophets by fifty in a cave in the times of Ahab; and so Josephus (q), and it is the commonly received notion of the Jewish writers; though it does not appear that he was a prophet, or the son of a prophet, but the governor or steward of Ahab's house; she was more likely to be the wife of a meaner person; and from hence it is clear that the prophets and their disciples married: saying, thy servant my husband is dead; which is the lot of prophets, as well as others, Zechariah 1:5. and thou knowest that thy servant did fear the Lord; her husband was well known to the prophet, and known to be a good man, one of the 7000 who bowed not the knee to Baal, for the truth of which she appeals to Elisha; and this character she gives of her husband, lest it should be thought that his poverty, and leaving her in debt, were owing to any ill practices of his: and the creditor is come to take unto him my two sons to be bondmen; which it seems were allowed of when men became poor and insolvent, and died so, to which the allusion is in Isaiah 1:1; see Gill on Matthew 18:25. Josephus (r) suggests, that the insolvency of this man was owing to his borrowing money to feed the prophets hid in the cave; and it is a common notion of the Jews that this creditor was Jehoram the son of Ahab; and in later times it was a law with the Athenians (s), that if a father had not paid what he was fined in court, the son was obliged to pay it, and in the mean while to lie in bonds, as was the case of Cimon (t), and others. (q) Antiqu. l. 9. c. 4. sect. 2.((r) Ibid. (s) Alex. ab Alex. Genial. Dier. l. 6. c. 10. (t) Cornel. Nep. in Vita Cimon. l. 5. c. 1.

And Elisha said unto her, what shall I do for thee?.... Or can I do, being poor himself, and unable to relieve her out of his substance, and not knowing where to get anything for her; and so what could she expect from him? signifying, that he pitied her case, but all that he could do was to give her his best advice, and pray for her: tell me what thou hast in thy house? that she could part with and dispose of, in order to pay her debt; and satisfy her creditor: and she said, thine handmaid hath not anything in the house, save a pot of oil; that is, nothing of any value; she might have some things, some sort of household goods, though perhaps she had parted with most of them in her poverty; this was the most valuable thing she had.

Then he said, go, borrow thee vessels abroad of all thy neighbours,.... For he perceived that she had none: even empty vessels; which they might more readily lend her: borrow not a few; but as many as she could get; the prophet, under a divine impulse, was directed to say this to her, foreseeing, by a spirit of prophecy, that a large quantity of oil would be given her.

And when thou art come in,.... Into her house: thou shall shut the door upon thee, and upon thy sons; that they might be alone in the house while the miracle was working; that they might not be interrupted in what they were to do, by the creditor coming in upon them, or by neighbours, who would be for getting the oil from them in the vessels they had lent them: and that the miracle might appear the plainer, no oil being brought into the house by any: and shalt pour out into all these vessels; out of the single pot of oil into all they borrowed: and thou shalt set aside that which is full; by itself, and fill the rest of the empty ones.

So she went from him,.... And did as he advised her, borrowed many empty vessels of her neighbours, having faith in what the prophet had said to her: and shut the door upon her, and upon her sons; and then went to work as she was directed, with her sons: who brought the vessels to her; the empty ones she had borrowed: and she poured out; the oil out of her pot into them.

And it came to pass when the vessels were full,.... For the oil being miraculously increased as it was poured forth, there was enough to fill all the vessels; Ben Gersom and Abarbinel say, that when the pot was emptied, all the air that entered it was turned into oil: that she said to her son, bring me yet a vessel; as she had two sons, one it is probable was employed in setting aside the full vessels, as she poured into them, and the other in bringing to her the empty vessels, and to whom she thus speaks: and he said unto her, there is not a vessel more; not an empty one, they were all filled: and the oil stayed; it ran no longer, it was no more multiplied; there was no necessity of continuing the miracle: this oil may be an emblem of the grace that flows from the fulness of it in Christ, to which it is compared, which will be always flowing, as long as there is a vessel of salvation, or faith in any to receive it; see Matthew 25:3 1 John 2:20.

Then she came and told the man of God,.... Elisha the prophet, what had been done, what a quantity of oil she had, and advised with him what was to be done with it: and he said, go, sell thy oil, and pay thy debt; what was thus miraculously produced was no doubt very good and excellent, and would fetch a good price; and she is therefore bid to turn it into money, and pay her debts with it; she was not to keep it all for her own use, and indulge to luxury with it, but first pay her just debt, as everyone ought to do that is able: and live thou and thy children of the rest; so that it seems there was enough to pay her debt with it, rid her of her troubles, and somewhat remaining for the support of herself and children.

Let us make a little chamber--not build, but prepare it. She meant a room in the oleah, the porch, or gateway (Sa2 18:33; Kg1 17:19), attached to the front of the house, leading into the court and inner apartments. The front of the house, excepting the door, is a dead wall, and hence this room is called a chamber in the wall. It is usually appropriated to the use of strangers, or lodgers for a night, and, from its seclusion, convenient for study or retirement.

what is to be done for thee?--Wishing to testify his gratitude for the hospitable attentions of this family, he announced to her the birth of a son "about this time next year." The interest and importance of such an intelligence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas of disgrace with barrenness, and cherish a more ardent desire for children than women in any other part of the world (Gen 18:10-15).

And it fell on a day,.... Or so it was at a certain time: that Elisha passed to Shunem; a city in the tribe of Issachar; of which see Joshua 19:18, where was a great woman; of great wealth and riches, of great benevolence and hospitality, and of great grace and piety; that feared sin, as the Targum paraphrases it; a woman of great credit and reputation on all accounts. The Jews say (u) she was the sister of Abishag the Shunammite, and the mother of Iddo the prophet: and she constrained him to eat bread; she had observed him at all times pass that way, and guessed by his habit and deportment that he was a religious man, and therefore took an opportunity to invite him into her house, and take a dinner with her; but he being modest and shy, she was obliged to use some pressing language, and be importunate with him, that he would accept of her invitation, which he did: and so it was, that, as oft as he passed by, he turned in thither to eat bread; being made very welcome, and encouraged by the free and kind entertainment he met with, as often as he had occasion to come that way, he called and took a meal with her; and this it seems was pretty often, for Shunem was not far from Carmel, which he frequented, and lay in the way to Samaria, Bethel, and Jericho, places he often visited, the schools of the prophets being there. (u) T. Bab. Bava Bathra, fol. 57. 2.

And she said unto her husband,.... Not being willing to do any thing without his leave and consent: behold now, I perceive that this is an holy man of God which passeth by us continually: and calls here frequently: this she perceived by his discourse and conversation; and by his carriage and behaviour he appeared to be a prophet, and one very eminent for holiness and religion.

Let us make a little chamber, I pray thee, on the wall,.... Either of the city, to which their house might join, or of their garden, a little distance from the house; though the Jewish writers commonly understand it of a little edifice built up of walls of stone or bricks, and not one with reeds, or stud and mud: let us set for him there a bed; that he may stay all night when he pleases: and a table; not only to eat his food, but to write on, and lay his books on he reads. Of the table of a scholar of the wise men, in later times, we are told (t), that two thirds of it were covered with a cloth, and the other third was uncovered, on which stood the plates and the herbs: and a stool; to sit upon at table: and a candlestick; with a candle in it, to light him in the night to read by, and the like: and it shall be, when he cometh to us, that he shall turn in thither; where he would be free from the noise of the house, and be more retired for prayer, reading, meditation, and study, and not be disturbed with the servants of the family, and be mixed with them; all this she contrived, both for his honour, and for his quietness and peace. (t) Pirke Eliezer, c. 33.

And it fell on a day that he came thither,.... As he had been wont to do: and he turned into the chamber; built for him, and to which he was directed: and lay there; all night, and which no doubt was frequently repeated by him, he accepting of the kindness of his host.

And he said to Gehazi his servant,.... Who attended him wherever he went, and ministered to him, and lay very probably in the same chamber with him; he might be one of the sons of the prophets: call this Shunammite; tell her I desire to speak with her: and when he had called her, she stood before him; at the door of the chamber, in great reverence of him, and with much humility, waiting to hear what he had to say to her: this must be understood after what had further passed between Elisha and Gehazi, and between Gehazi and the woman, who returned to his master, and acquainted him with what she had said to him, upon which he was sent to call her, and she came.

And he said unto him,...., To Gehazi, before he went to call her: say now unto her, behold, thou hast been careful for us with all this care; in building a chamber, and furnishing it with proper household goods, and providing food for them from time to time: what is to be done for thee? can anything be thought of by thee that will be acceptable, and in my masters power to do for thee, or thy husband? wouldest thou be spoken for to the king, or to the captain of the host? that her husband might be promoted to some post in the court, or in the camp; intimating, that if either of these was agreeable, Elisha would speak on his behalf, having interest in both through his services in Edom: and she answered, I will dwell among my own people she was content and satisfied with her present state of life, and the situation she was in, and with her friends and neighbours she lived among, and did not care to remove, though it was to a higher rank of life, and to greater dignity and honour; and she had no suit to make to the king or general, nothing to complain of; and she had friends enough to speak for her, should she want any assistance.

And he said,.... That is, Elisha to Gehazi, when he returned to him, and told him what the Shunammite said: what then is to be done for her? something he thought should be done in gratitude, the favours they had received, and advises with his servant what could be thought of, he being one about the house: and Gehazi answered, verily she hath no child, and her husband is old; and so not likely to have any by him; as children were always very desirable by women, and especially in those days, the servant suggests, that no doubt to have one would be very acceptable to her.

And he said, call her,.... Perhaps finding an impulse on his own mind, from the Spirit of God, that this was the thing to be done for her: and when he had called her, she stood in the door; of his chamber: See Gill on 2 Kings 4:12.

And he said, about this season,.... In the next year: according to the time of life; the usual time women go with child: thou shalt embrace a son; in thine arms, that shall be born of thee, which she should have in her lap, and in her bosom: and she said, nay, my lord, do not lie unto thine handmaid; or speak unto her what was not truth; it was so great, and so unaccountable, how it could be in her circumstances, that she could not believe it to be true, though she wished it might; or do not deceive me with vain and false words, or flatter me, jest with me, which would be unbecoming his character as a man of God, and prophet of the Lord; according to the Targum, she wished it might prove true, and she not deceived; see 2 Kings 4:28.

And the woman conceived, and bare a son at the season that Elisha said unto her,.... Quickly after this she conceived, and became pregnant, and by that time the year came round, she was brought to bed of a son: according to the time of life: when she had gone her full time to have a son born alive, and live.