Text -- 2 Kings 3:23 (NET)

3:23 The Moabites said, “It’s blood! The kings are totally destroyed! They have struck one another down! Now, Moab, seize the plunder!”

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Ki 3:20-24

That is, at the time of the morning sacrifice, accompanied, doubtless, with solemn prayers; and these led, it may be, by Elisha on this occasion, as on a similar one by Elijah (1Ki 18:36).

JFB: 2Ki 3:20-24

Far from the Israelitish camp, in the eastern mountains of Edom, a great fall of rain, a kind of cloudburst, took place, by which the wady was at once filled, but they saw neither the wind nor the rains. The divine interposition was shown by introducing the laws of nature to the determined end in the predetermined way [KEIL]. It brought not only aid to the Israelitish army in their distress, by a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the refulgent rays of the morning sun, red like blood, concluded the confederate kings had quarrelled and deluged the field with their mutual slaughter; so that, rushing to their camp in full expectation of great spoil, they were met by the Israelites, who, prepared for battle, fought and pursued them. Their country was laid waste in the way, which has always been considered the greatest desolation in the East (2Ki 3:24).

Clarke: 2Ki 3:23

Therefore, Moab, to the spoil - Thus they came on in a disorderly manner, and fell an easy prey to their enemies.

TSK: 2Ki 3:23

This is blood : 2Ki 6:18-20, 2Ki 7:6

slain : Heb. destroyed

now therefore : Exo 15:9; Jdg 5:30; 2Ch 20:25; Isa 10:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 3:23

The sun had risen with a ruddy light, as is frequently the case after a storm (compare Mat 16:3), nearly over the Israelite camp, and the pits, deep but with small mouths, gleaming redly through the haze which would lie along the newly moistened valley, seemed to the Moabites like pools of blood. The preceding year, they and their allies had mutually destroyed each other 2Ch 20:23. It seemed to them, from their knowledge of the jealousies between Judah, Israel, and Edom, not unlikely that a similar calamity had now befallen their foes.

Poole: 2Ki 3:23

They were so highly confident, that they send no scouts, but march thither with their whole army, and that in great disorder; wherein there was also a Divine hand, strengthening them in their mistakes, and hardening them to their destruction.

Gill: 2Ki 3:23

And they said, this is blood,.... They were very confident of it, having no notion of water, there having been no rain for some time; and perhaps it was not usual to see water at any time in this place:

the kings are surely slain; they and their forces:

and they have smitten one another; having quarrelled either about their religion, or about want of water, and the distress they were come into through it, laying the blame of their coming out to war, or of their coming that way, on one another; and the Moabites might rather think something of this kind had happened, from what had lately been done among themselves, and their allies, 2Ch 20:23.

now therefore, Moab, to the spoil; having no occasion to fight, or prepare for it; all they had to do was to march directly to the enemy's camp, and plunder it.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 3:23

¹ tn Heb “they”; the referent (the Moabites) has been specified in the translation for clarity.

² tn The translation assumes the verb is חָרַב (kharav, “to be desolate”). The infinitive absolute precedes the finite verb form for emphasis. (For another example of the Hophal infinitive with a Niphal finite verb, see Lev 19:20. Cf. also IBHS 582 §35.2.1c.) Some prefer to derive the verb from a proposed homonym meaning “at HALOT 349 s.v. II חרב and BDB 352 s.v. חָרְבָה).

Geneva Bible: 2Ki 3:23

And they said, ^{( o )} This [is] blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.

^{( o )} The sudden joy of the wicked is but a preparation for their destruction, which is at hand.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 3:1-27

1 Jehoram's reign.

4 Mesha rebels.

6 Jehoram, with Jehoshaphat, and the king of Edom, being distressed for want of water, by Elisha obtains water, and promise of victory.

21 The Moabites, deceived by the colour of the water, coming to spoil, are overcome.

26 The king of Moab, failing in his attempt to break through to the king of Edom, sacrifices his son, and raises the siege.

MHCC: 2Ki 3:20-27

It is a blessing to be favoured with the company of those who have power with God, and can prevail by their prayers. A kingdom may be upheld and prosper, in consequence of the fervent prayers of those who are dear to God. May we place our highest regard upon such as are most precious in his account. When sinners are saying Peace, peace, destruction comes upon them: despair will follow their mad presumption. In Satan's service and at his suggestion, such horrid deeds have been done, as cause the natural feelings of the heart to shudder; like the king of Moab's sacrificing his son. It is well not to urge the worst of men to extremities; we should rather leave them to the judgment of God.

Matthew Henry: 2Ki 3:20-27

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, 2Ki 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, 1Ki 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 (2Ki 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 (2Ki 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 (2Ki 3:24), which they laid waste (2Ki 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, 2Ki 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, 2Ki 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.

Keil-Delitzsch: 2Ki 3:4-27

War of Joram, in Alliance with Jehoshaphat, against the Moabites. - 2Ki 3:4, 2Ki 3:5. The occasion of this war was the rebellion of the Moabites, i.e., the refusal to pay tribute to Israel since the death of Ahab. Mesha the (vassal-) king of Moab was a possessor of flocks, and paid to the king of Israel 100,000 lambs and 100,000 rams; not merely at the commencement of each new reign (Cler.), but as a yearly tribute ( השׁיב , to bring again = to bring repeatedly, as in Num 18:9, etc.). This yearly tribute could not be exorbitant for the land of the Moabites, which abounded in good pasture, and was specially adapted for the rearing of flocks. The payment of tribute in natural objects and in the produce of the land was very customary in ancient times, and is still usual among the tribes of Asia.

(Note: Pecunia ipsa a pecore appellabatur. Etiam nunc in tabulis Censoriis pascua dicuntur omnia, ex quibus populus reditus habet, quia diu hoc solum vectigal fuit. Mulctatio quoque nonnisi ovium boumque impendio dicebatur .- Plinii h. nat. xviii. 3.)

נוקד signifies both a shepherd (Amo 1:1) and also a possessor of flocks. In Arabic it is properly the possessor of a superior kind of sheep and goats (vid., Boch. Hieroz . i. p. 483f. ed. Ros.). צמר may either be taken as a second object to השׁיב , or be connected with אילים htiw as an accusative of looser government (Ewald, §287, h .). In the first case the tribute would consist of the wool (the fleeces) of 100,000 lambs and 100,000 rams; in the second, of 100,000 lambs and the wool of 100,000 rams. In support of the latter we may quote Isa 16:1, where lambs are mentioned as tribute.

2Ki 3:5-7

The statement concerning the rebellion of the Moabites, which has already been mentioned in 2Ki 1:1, is repeated here, because it furnished the occasion for the expedition about to be described. Ahaziah had been unable to do anything during his short reign to renew the subjugation of Moab; Joram was therefore anxious to overtake what had been neglected immediately after his ascent of the throne. He went to Samaria ההוּא בּיּום , at that time, namely, when he renewed his demand for the tribute and it was refused (Thenius), and mustered all Israel, i.e., raised an army out of the whole kingdom, and asked Jehoshaphat to join in the war, which he willingly promised to do (as in 1Ki 22:4), notwithstanding the fact that he had been blamed by prophets for his alliance with Ahab and Ahaziah (2Ch 19:2 and 2Ch 20:37). He probably wished to chastise the Moabites still further on this occasion for their invasion of Judah (2 Chron 20), and to do his part by bringing them once more under the yoke of Israel, to put it out of their power to make fresh incursions into Judah.

2Ki 3:8

In reply to Joram's question, "By which way shall we advance (against Moab)?"Jehoshaphat decided in favour of "the way through the desert of Edom."There were two ways by which it was possible to enter the land of the Moabites; namely, either by going above the Dead Sea, and crossing the Jordan and the boundary river Arnon, and so entering it from the north, or by going round the southern point of the Dead Sea, and advancing through the northern portion of the mountains of Edom, and thus entering it from the south. The latter way was the longer of the two, and the one attended with the greatest difficulties and dangers, because the army would have to cross mountains which were very difficult to ascend. Nevertheless Jehoshaphat decided in its favour, partly because, if they took the northern route, they would have the Syrians at Ramoth in Gilead to fear, partly also because the Moabites, from their very confidence in the inaccessibility of their southern boundary, would hardly expect any attack from that side, and might therefore, if assailed at that point, be taken off their guard and easily defeated, and probably also from a regard to the king of Edom, whom they could induce to join them with his troops if they took that route, not so much perhaps for the purpose of strengthening their own army as to make sure of his forces, namely, that he would not make a fresh attempt at rebellion by a second invasion of the kingdom of Judah while Jehoshaphat was taking the field against the Moabites.

2Ki 3:9-12

But however cleverly this plan may have been contrived, when the united army had been marching round for seven days and was passing through the deep rocky valley of the Ahsy ,

(Note: The usual route from southern Judaea to the land of the Moabites, which even the Crusaders and more recent travellers took, runs round the Dead Sea up to the mouth of the Wady ed Deraah or Kerak , and then up this wady to Kerak (vid., Rob. ii. p. 231). The allied kings did not take this route however, but went through the Wady el Kurahy or es-Safieh , which opens into the southern end of the Dead Sea, and which is called the Wady el Ahsy farther up in the mountains, by Seetzen ( R . ii. pp. 355,356) erroneously the Wady el Hössa (Rob. ii. p. 488), a ravine through which Burckhardt passed with the greatest difficulty ( Syrien , ii. p. 673). That they advanced by this route is a necessary inference from the fact, that when they first suffered from want of water they were on the border of the Moabitish territory, of which this very wady forms the boundary (2Ki 3:21; see Burckh. p. 674, and Rob. Pal . ii. p. 555), and the water came flowing from Edom (2Ki 3:20). Neither of these circumstances is applicable to the Wady el Kerak .- Still less can we assume, with O. v. Gerlach, that they chose the route through the Arabah that they might approach Moab from the south, as the Israelites under Moses had done. For it would have been impossible for them to reach the border of Moab by this circuitous route. And why should they go so far round, with the way through Edom open to them?)

which divided the territories of Edom and Moab, it was in the greatest danger of perishing from want of water for men and cattle, as the river which flows through this valley, and in which they probably hoped to find a sufficient supply of water, since according to Robinson ( Pal . ii. pp. 476 and 488) it is a stream which never fails, was at that time perfectly dry.

In this distress the hearts of the two kings were manifested. - 2Ki 3:10-12. Joram cried out in his despair: "Woe, that Jehovah has called these three kings, to give them into the hand of Moab!"( כּי , that , serves to give emphasis to the assurance; see Ewald, §330, b .) Jehoshaphat, on the other hand, had confidence in the Lord, and inquired whether there was no prophet there, through whom they could seek counsel of the Lord (as in 1Ki 22:7); whereupon one of the servants of the Israelitish king answered that Elisha was there, who had poured water upon the hands of Elijah, i.e., had been with him daily as his servant, and therefore could probably obtain and give a revelation from god. Elisha may perhaps have come to the neighbourhood of the army at the instigation of the Spirit of God, because the distress of the kings was to be one means in the hand of the Lord, not only of distinguishing the prophet in the eyes of Joram, but also of pointing Joram to the Lord as the only true God. The three kings, humbled by the calamity, went in person to Elisha, instead of sending for him.

2Ki 3:13-14

In order still further to humble the king of Israel, who was already bowed down by the trouble, and to produce some salutary fruit of repentance in his heart, Elisha addressed him in these words: "What have I to do with thee? Go to the (Baal-) prophets of thy father and thy mother! Let them help thee."When Joram replied to this in a supplicatory tone: על , no, pray (as in Rth 1:13), i.e., speak not in this refusing way, for the Lord has brought these three kings - not me alone, but Jehoshaphat and the king of Edom also - into this trouble; Elisha said to him with a solemn oath (cf. 1Ki 17:1): "If I did not regard Jehoshaphat, I should not look at thee and have respect to thee,"i.e., I should not deign to look at thee, much less to help thee.

2Ki 3:15-17

He then sent for a minstrel, to collect his mind from the impressions of the outer world by the soft tones of the instrument, and by subduing the self-life and life in the external world to become absorbed in the intuition of divine things. On this influence of music upon the state of the mind, see the remark on 1Sa 16:16, and Passavant's Untersuchungen über den Lebens-magnetismus , p. 207 (ed. 2). - As the minstrel was playing, the hand of the Lord came upon him ( והיה according to the later usage for ויהי , as in 1Sa 17:48, etc.; compare Ewald, §345, b ., and יהוה יד as in 1Ki 18:46), so that he said in the name of the Lord: "Make this valley full of trenches ( עשׂה , inf. abs . for the imperative; for גּבים גּבים see Ges. §108, 4); for thus saith the Lord, ye will see neither wind nor rain, and this valley will be filled with water, that ye may be able to drink, and your flocks and your cattle." גּבים are trenches for collecting water (vid., Jer 14:3), which would suddenly flow down through the brook-valley. This large quantity of water came on the (following) morning "by the way of Edom"(2Ki 3:20), a heavy fall of rain or violent storm having taken place, as is evident from the context, in the eastern mountains of Edom, at a great distance from the Israelitish camp, the water of which filled the brook-valley, i.e., the Wady el Kurahy and el Ahsy (see at 2Ki 3:9) at once, without the Israelites observing anything either of the wind, which always precedes rain in the East (Harmar, Beobb . i. pp. 51, 52), or of the rain itself. מקניכם are the flocks intended for slaughtering, בּהמתּכם the beasts of burden.

2Ki 3:18-19

Elisha continued: "and this is too little for Jehovah (the comparative force of נקל is implied in the context, especially in the alternating combination of the two clauses, which is indicated by ו ... ו , see Ewald, §360, c .): He will also give Moab into your hand, and ye will smite all the fortified and choice cities, fell all the good trees (fruit-trees), stop up all the springs of water, and spoil all the good fields with stones." מבצר and מבחור are intended to produce a play upon words, through the resemblance in their sound and meaning (Ewald, §160, c .). In the announcement of the devastation of the land there is an allusion to Deu 20:19-20, according to which the Israelites were ordered to spare the fruit-trees when Canaan was taken. These instructions were not to apply to Moab, because the Moabites themselves as the arch-foes of Israel would not act in any other way with the land of Israel if they should gain the victory. הכאב , to add pain, is a poetical expression for spoiling a field or rendering it infertile through the heaping up of stones.

2Ki 3:20-23

The water came in the morning at the time of the morning sacrifice (see 1Ki 18:36), to indicate that the Lord was once more restoring His favour to the people on account of the sacrifice presented to Him in His temple.

The help of God, which preserved the Israelitish army from destruction, also prepared destruction for the Moabites. 2Ki 3:21-23. On hearing the report of the march of the allied kings, Moab had raised all the men that were capable of bearing arms, and stationed them on the frontier. In the morning, when the sun had risen above the water, the Moabites saw the water opposite to them like blood, and said: "That is blood: the (allied) kings have destroyed themselves and smitten one another; and now to the spoil, Moab!"Coming with this expectation to the Israelitish camp, they were received by the allies, who were ready for battle, and put to flight. The divine help consisted, therefore, not in a miracle which surpassed the laws of nature, but simply in the fact that the Lord God, as He had predicted through His prophet, caused the forces of nature ordained by Him to work in the predetermined manner. As the sudden supply of an abundance of water was caused in a natural way by a heavy fall of rain, so the illusion, which was so fatal to the Moabites, is also to be explained in the natural manner indicated in the text. From the reddish earth of the freshly dug trenches the water collected in them had acquired a reddish colour, which was considerably intensified by the rays of the rising sun, so that when seen from a distance it resembled blood. The Moabites, however, were the less likely to entertain the thought of an optical delusion, from the fact that with their accurate acquaintance with the country they knew very well that there was no water in the wady at that time, and they had neither seen nor heard anything of the rain which had fallen at a great distance off in the Edomitish mountains. The thought was therefore a natural one, that the water was blood, and that the cause of the blood could only have been that their enemies had massacred one another, more especially as the jealousy between Israel and Judah was not unknown to them, and they could have no doubt that Edom had only come with them as a forced ally after the unsuccessful attempt at rebellion which it had made a short time before; and, lastly, they cannot quite have forgotten their own last expedition against Judah in alliance with the Edomites and Ammonites, which had completely failed, because the men composing their own army had destroyed one another. But if they came into collision with the allied army of the Israelites under such a delusion as this, the battle could only end in defeat and in a general flight so far as they were concerned.

2Ki 3:24-25

The Israelites followed the fugitives into their own land and laid it waste, as Elisha had prophesied (2Ki 3:25 compared with 2Ki 3:19). The Chethîb ויבו־בהּ is to be read בהּ ויּבו (for ויּבוא as in 1Ki 12:12): and (Israel) came into the land and smote Moab. The Keri ויּכּוּ is a bad emendation. הכּות is either the infinitive construct used instead of the infin. absolute (Ewald, §351, c .), or an unusual form of the inf. absol. (Ewald, §240, b .). עד־השׁאיר , till one (= so that one only) left its stones in Kir-chareseth . On the infinitive form השׁאיר see at Jos 8:22. The suffix in אבניה probably points forward to the following noun (Ewald, §309, c .). The city called חרשׂת קיר here and Isa 16:7, and חרשׂ קיר in Isa 16:11 and Jer 48:31, Jer 48:36, i.e., probably city of potsherds, is called elsewhere מואב קיר , the citadel of Moab (Isa 15:1), as the principal fortress of the land (in the Chaldee Vers. דמואב כרכּא ), and still exists under the name of Kerak , with a strong castle build by the Crusaders, upon a lofty and steep chalk rock, surrounded by a deep and narrow valley, which runs westward under the name of Wady Kerak and falls into the Dead Sea (vid., Burckhardt, Syr . pp. 643ff., C. v. Raumer, Pal . pp. 271,272). This fortress the allied kings besieged. "The slingers surrounded and smote it,"i.e., bombarded it.

2Ki 3:26

When the king of Moab saw that the battle was too strong for him, he attempted to fight a way through the besiegers with 700 men with drawn swords ( להבקיע , lit., to split them) to the king of Edom, i.e., on the side which was held by this king, from whom he probably hoped that he should meet with the weakest resistance.

2Ki 3:27

But when this attempt failed, in his desperation he took his first-born son, who was to succeed him as king, and offered him as a sacrifice upon the wall, i.e., in the sight of the besiegers, not to the God of Israel (Joseph. Ephr. Syr., etc.), but to his own god Camos (see at 1Ki 11:7), to procure help from him by appeasing his wrath; just as the heathen constantly sought to appease the wrath of their gods by human sacrifices on the occasion of great calamities (vid., Euseb. praepar. ev . iv. 16, and E. v. Lasaulx, die Sühnopfer der Griechen und Römer , pp. 8ff.). - "And there was (came) great wrath upon Israel, and they departed from him (the king of Moab) and returned into their land."As על קצף היה is used of the divine wrath or judgment, which a man brings upon himself by sinning, in every other case in which the phrase occurs, we cannot understand it here as signifying the "human indignation,"or ill-will, which broke out among the besieged (Budd., Schulz, and others). The meaning is: this act of abomination, to which the king of the Moabites had been impelled by the extremity of his distress, brought a severe judgment from God upon Israel. The besiegers, that is to say, felt the wrath of God, which they had brought upon themselves by occasioning human sacrifice, which is strictly forbidden in the law (Lev 18:21; Lev 20:3), either inwardly in their conscience or in some outwardly visible signs, so that they gave up the further prosecution of the siege and the conquest of the city, without having attained the object of the expedition, namely, to renew the subjugation of Moab under the power of Israel.

Constable: 2Ki 2:1--8:16

4. Jehoram's evil reign in Israel 2:1-8:15

Jehoram reigned 12 years in Israel (852-841 B.C.). His reign overlapped with Jehoshaphat and Jehoshaphat's son Jehoram's coregency (853-848 B.C.) as well as Jehoram of Judah's sole reign (848-841 B.C.). During these 12 years Elisha, whose name means "my God is salvation," was very active in Israel. In keeping with his theological purpose the writer of Kings again emphasized incidents of spiritual significance that took place at this time (cf. 1 Kings 17-19, the Elijah narrative).⁹

Constable: 2Ki 3:1-27

God's victory for over the Moabites ch. 3

Even though Jehoram was better spiritually than Ahab (v. 2) he was still so much of an idolater that Elisha had no use for him (vv. 13-14).

Mesha had rebelled against Israel earlier (v. 3), but he continued to do so. This uprising led to the alliance and battle the writer described in this chapter. The southern approach to Moab through Edom apparently did not have as strong defenses as Moab's northern border (v. 8). Edom was now under Judah's authority. Jehoram regarded the water shortage as a judgment from Yahweh (v. 10). Elisha used to serve Elijah by pouring water on his hands as Elijah washed them, a menial task, as well as in other ways (v. 11; 1 Kings 19:21).

Music sometimes facilitated prophetic revelations (cf. 1 Sam. 16:23).

"It is more likely amid these calamitous circumstances Elisha simply wanted soothing music played so that he might be quieted before God and thus to be brought to a mood conducive for God to reveal to him his will."²⁰

Elisha conceded to help because Jehoshaphat had humbled himself by seeking Yahweh's assistance (v. 12). God provided water (refreshment) supernaturally to His people, but He brought defeat and lack of fertility and productivity on Moab for opposing Israel. He began the deliverance at the time of the Israelites' daily sacrifice when they symbolically dedicated themselves anew to God (v. 20). God's deliverance was supernatural (vv. 22-23) and showed everyone present that Israel's victory was not her own doing.

"The dried-up river bed (probably the Wadi Hesa; River Zered) was to have many trenches (Heb. trenches trenches') dug to retain the flash-flood (Arab. sayl) which would result from rain falling out of sight on the distant Moabite hills. This form of irrigation is still common in central and southern Arabia."²¹

Kir-hereseth (modern Kerak) stood on an easily defended hill. In the ancient Near East nations generally viewed defeat in battle as a sign that they had offended their gods who were punishing them. For this reason Mesha offered the supreme sacrifice, his heir to the throne, to Chemosh, the Moabite god (v. 27). Mesha's sacrifice of his son was an integral part of an age-old Canaanite tradition of sacral warfare. It virtually guaranteed, from his point of view, that his god would save the lives of the entire population under siege.²²

This sacrifice expressed Mesha's great wrath against Israel. The battle meant everything to him. Nevertheless it was not that important to the members of the alliance that opposed him. All they wanted to do was keep Moab from revolting. Therefore the allies departed from Mesha and returned home having won the battle even though they could not take Mesha's stronghold.

"The object of the campaign had been attained; the power of Moab was broken, the rebellion suppressed, and the country again placed under the scepter of the king of Israel."²³

The Moabite Stone, a significant archaeological find, contains Mesha's own record of this battle and other battles with Israel. On it he claimed to have won with Chemosh's help. Though he lost the battle he did not lose his life or his capital.

This chapter shows that God was willing to give Israel victory because she allied with Jehoshaphat who humbled himself under God (cf. 2:23-25). God in His grace sometimes allows His blessings for obedience to spill over to those who are less worthy (cf. 1 Cor. 7:14).

Guzik: 2Ki 3:1-27

2 Kings 3 - War Against Moab

The Moabite Stone (also called the Mesha Stele) was discovered in 1868 and contains a Moabite inscription that confirms many of the events of 2 Kings 3 but gives it a distinctly pro-Moabite spin.

A. Three kings gather against the Moabites.

1. (1-3) A summary of Jehoram's reign, the son of Ahab.

Now Jehoram the son of Ahab became king over Israel at Samaria in the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. And he did evil in the sight of the LORD, but not like his father and mother; for he put away the sacred pillar of Baal that his father had made. Nevertheless he persisted in the sins of Jeroboam the son of Nebat, who had made Israel sin; he did not depart from them.

a. Now Jehoram the son of Ahab became king over Israel: Jehoram came from a family that was far beyond dysfunctional. His father Ahab was one of the worst kings the northern kingdom of Israel ever knew and his mother Jezebel was certainly the worst queen Israel ever knew.

b. But not like his father and mother: Jehoram was better than his father and mother, but he was still a wicked man. He was the ninth consecutive bad king over the northern kingdom, which never had a godly king.

i. "The 'sins of Jeroboam' that Jehoram perpetuated were not related to the worship of Baal but to the false worship of Yahweh under the calf (of ox) images that Jeroboam set up and Dan and Bethel. This was primarily a political strategy rather than a religious one." (Dilday)

ii. "He appears to have been, in spiritual matters, one of those undecided, neutral characters, who puzzle most observers, and who never seem to know themselves just where they stand, or belong. He put away the Baal statue, made by his father Ahab, but never became a real believer in Jehovah." (Knapp)

iii. Poole believed that Jehoram put away Baal worship out of bad motives - either because he was frightened when he remembered the judgment that came against his father Ahab and his brother Ahaziah, or because he wanted to impress Jehoshaphat so the Judean king would agree to an alliance. Elisha wasn't impressed with Jehoram's putting away of Baal (2 Kings 3:13).

2. (4-5) Moab's rebellion.

Now Mesha king of Moab was a sheepbreeder, and he regularly paid the king of Israel one hundred thousand lambs and the wool of one hundred thousand rams. But it happened, when Ahab died, that the king of Moab rebelled against the king of Israel.

a. Now Mesha king of Moab was a sheepbreeder: The Moabites lived on the eastern side of the Dead Sea, and were under tribute to Israel. When King Ahab died, the king of the Moabites saw an opportunity to escape the taxation that the king of Israel forced upon him

3. (6-8) Israel and Judah join together to fight Moab.

So King Jehoram went out of Samaria at that time and mustered all Israel. Then he went and sent to Jehoshaphat king of Judah, saying, "The king of Moab has rebelled against me. Will you go with me to fight against Moab?" And he said, "I will go up; I am as you are, my people as your people, my horses as your horses." Then he said, "Which way shall we go up?" And he answered, "By way of the Wilderness of Edom."

a. He went and sent to Jehoshaphat king of Judah: Jehoshaphat was a godly king (1 Kings 22:41-43), who followed in the godly footsteps of his father Asa (1 Kings 15:9-15). Yet Asa fought against Israel (1 Kings 15:16) while Jehoshaphat made peace with the northern kingdom (1 Kings 22:44).

b. Will you go with me to fight against Moab? Though greater Israel was long since separated by a civil war, the two nations (Judah and Israel) were now willing to come together to fight this common foe.

c. Then he said, "Which way shall we go up? Jehoram of Israel asked Jehoshaphat of Judah for military advice because Jehoshaphat was more experienced in battle than Jehoram. The King of Judah advised Jehoram that they attack Moab from the south, going through the very dry desert of the Edomites.

4. (9-10) The armies of Israel, Judah, and Edom are stranded in the desert without water.

So the king of Israel went with the king of Judah and the king of Edom, and they marched on that roundabout route seven days; and there was no water for the army, nor for the animals that followed them. And the king of Israel said, "Alas! For the LORD has called these three kings together to deliver them into the hand of Moab."

a. They marched on that roundabout route seven days: The combined armies of Judah, Israel, and Edom had to travel a considerable distance to attack Moab from the south.

i. "Verse 9 mentions the king of Edom, but we have already been told in 1 Kings 22:47 that there was no king in Edom at this time. So 'king' here must refer to a vice-regent appointed by the king of Judah." (Dilday)

b. Alas! For the LORD has called these three kings together to deliver them into the hand of Moab: Jehoram's guilty conscience convinced him that this calamity was the judgment of God. His own sin made him think that everything that happened against him was the judgment of God.

B. Elisha speaks for the Lord.

1. (11-12) The godly Jehoshaphat seeks God's word in the matter.

But Jehoshaphat said, "Is there no prophet of the LORD here, that we may inquire of the LORD by him?" So one of the servants of the king of Israel answered and said, "Elisha the son of Shaphat is here, who poured water on the hands of Elijah." And Jehoshaphat said, "The word of the LORD is with him." So the king of Israel and Jehoshaphat and the king of Edom went down to him.

a. Is there no prophet of the LORD here, that we may inquire of the LORD by him? Both Jehoram and Jehoshaphat believed there was a spiritual, divine element to their current crisis. Jehoram believed that God was to be avoided because of the crises, while Jehoshaphat believed that God should be sought because of the crisis.

b. Who poured water on the hands of Elijah: This is a wonderful title for any servant of God. Elisha was the humble and practical servant of Elijah. This was spiritual service that prepared him for further spiritual service.

c. So the king of Israel and Jehoshaphat and the king of Edom went down to him: This was encouraging humility on the part of these three kings. Normally, kings demand that others come see them. These three were willing to go to the prophet.

2. (13-15) Elisha agrees to speak with the three kings.

Then Elisha said to the king of Israel, "What have I to do with you? Go to the prophets of your father and the prophets of your mother." But the king of Israel said to him, "No, for the LORD has called these three kings together to deliver them into the hand of Moab." And Elisha said, "As the LORD of hosts lives, before whom I stand, surely were it not that I regard the presence of Jehoshaphat king of Judah, I would not look at you, nor see you. But now bring me a musician." Then it happened, when the musician played, that the hand of the LORD came upon him.

a. Go to the prophets of your father and the prophets of your mother: Elisha's call was to continue the ministry of Elijah, and here he imitated Elijah's plain speaking to powerful people. Elisha's plain speaking struck the conscience of the king of Israel.

i. What have I to do with you? "The Hebrew idiom . . . is commonly employed to express emphatic denial (cf. 2 Samuel 16:10) or differences of opinion between the persons involved (cf. John 2:4)." (Patterson and Austel)

b. Were it not that I regard the presence of Jehoshaphat king of Judah, I would not look at you: It wasn't that Elisha was against every king or powerful person. He was willing to speak to these three kings for the sake of Jehoshaphat, the godly king of Judah.

c. Then it happened, when the musician played, that the hand of the LORD came upon him: When Elisha wanted to become more sensitive to the leading and speaking of the Holy Spirit, so he asked for the service of a musician. This demonstrates the great spiritual power in music.

i. "This he requires, that his mind, which had been disturbed and inflamed with holy anger at the sight of wicked Jehoram, might be composed, and cheered, and united within itself, and that he might be excited to the more fervent prayer to God, and joyfully praising him; whereby he was prepared to receive the prophetical announcement." (Poole)

ii. "The way to be filled with the Spirit is to edify ourselves by psalms, and hymns, and spiritual songs." (Trapp)

iii. "This nameless musician was endowed with God-given talents and he used them for the good of others. Surely it never occurred to him that by his music he would help win a military victory and have a dramatic effect on history. But when he shared his God-given ability, the power of God came upon the prophet." (Dilday)

3. (16-19) The word from God.

And he said, "Thus says the LORD: 'Make this valley full of ditches.' For thus says the LORD: 'You shall not see wind, nor shall you see rain; yet that valley shall be filled with water, so that you, your cattle, and your animals may drink.' And this is a simple matter in the sight of the LORD; He will also deliver the Moabites into your hand. Also you shall attack every fortified city and every choice city, and shall cut down every good tree, and stop up every spring of water, and ruin every good piece of land with stones."

a. You shall not see wind, nor shall you see rain; yet that valley shall be filled with water: This was a strange promise from God. Water would be provided, but without any apparent rain or storm.

b. Make this valley full of ditches: God promised to send water to the valley, but they had to dig the ditches to catch what God would provide. They had to dig the ditches before the water was apparent, so they could benefit from it when it came.

i. "The dried up river bed was to have many trenches (Hebrew 'trenches trenches') dug to retain the flash flood." (Wiseman)

ii. When the kings returned from their visit to Elijah and told their commanders to have the men dig ditches, it must have been hard to hear. Thirsty, near-dead men in the middle of the desert don't look forward to the hard work of digging ditches in dry ground. Yet this work was essential.

iii. This demonstrates the principle that God wants us to prepare for the blessing He wants to bring. Listening to Him, we are to anticipate His working and to get ready for it.

iv. Digging ditches was something the people of God could do. God didn't ask them to do more than they were able to do. When God wants us to prepare for the blessing He will bring, He gives us things that we can really do.

v. "If we expect to obtain the Holy Spirit's blessing, we must prepare for his reception. 'Make this valley full of trenches' is an order which is given me this morning for the members of this church; make ready for the Holy Ghost's power; be prepared to receive that which he is about to give; each man in his place and each woman in her sphere, make the whole of this church full of trenches for the reception of the divine water-floods." (Spurgeon)

vi. "But the most of people say, 'Well, you know, of course, if God sends a blessing, we must then enlarge.' Yes, that is the way of unbelief, and the road to the curse. But the way of faith and the road to the blessing is this: God has promised it-we will get ready for it; God is engaged to bless, now let us be prepared to receive the boon. Act not on the mere strength of what you have, but in expectation of that which you have asked." (Spurgeon)

c. This is a simple matter in the sight of the LORD: The kings came to Elisha inquiring about water. God wanted to give them more than their immediate need. God wanted to give them more than immediate provision; He wanted to give them complete victory over their enemies.

C. The defeat of Moab.

1. (20) God meets their need for provision when mysterious water flows through the camp.

Now it happened in the morning, when the grain offering was offered, that suddenly water came by way of Edom, and the land was filled with water.

a. Suddenly water came by way of Edom: It seems that God sent an intense down pour in the nearby mountains, and this caused a flash flood though the desert of Edom.

b. The land was filled with water: The water was available only because they were obedient to dig the ditches. The ditches collected the water from the flash flood.

i. If Israel and Judah had disobeyed God's word and failed to dig the ditches, then God's blessing would have passed them by. God told them to get ready and prepare to receive and catch His blessing. God often moves us to do things that may or may not make much sense for the moment, but they are things that will prepare us for what He will do in the future.

ii. The measure of water available to these thirsty men was directly connected to how faithful they were to dig the ditches. The more ditches and the bigger the ditches, the more water was provided. Though it was hard and unpleasant work, the more they did the more blessing they received.

iii. The ditches were not the blessing, and they were not the victory, though they were essential parts of what both the blessing and the victory. When God wants us to do something to prepare for blessing, we should not confuse the preparation with the blessing itself. Without the miraculous blessing of God, the ditches meant nothing.

2. (21-25) The Moabites attack the camp of the three kings.

And when all the Moabites heard that the kings had come up to fight against them, all who were able to bear arms and older were gathered; and they stood at the border. Then they rose up early in the morning, and the sun was shining on the water; and the Moabites saw the water on the other side as red as blood. And they said, "This is blood; the kings have surely struck swords and have killed one another; now therefore, Moab, to the spoil!" So when they came to the camp of Israel, Israel rose up and attacked the Moabites, so that they fled before them; and they entered their land, killing the Moabites. Then they destroyed the cities, and each man threw a stone on every good piece of land and filled it; and they stopped up all the springs of water and cut down all the good trees. But they left the stones of Kir Haraseth intact. However the slingers surrounded and attacked it.

a. The Moabites saw the water on the other side as red as blood: The ditches caught the water that saved the armies of these three kings from dehydration. They were also the means of confusion and defeat to the enemies of the people of God. When they saw the sun shining on the water collected in the ditches, they thought it was blood, from the three kings fighting each other.

b. So when they came to the camp of Israel, Israel rose up and attacked the Moabites, so that they fled before them: God used the ditches in a completely unexpected way to supply the need and to defeat the enemy.

i. The whole account of God's provision in the desert gives many principles that apply to Christian leadership.

· Like digging ditches, leadership is hard work.

· Like digging ditches, leadership is done with faith in the future.

· Like digging ditches, leadership is blessed beyond reasonable expectation.

· Like digging ditches, leadership must use delegation.

· Like digging ditches, leadership matters nothing without a miracle.

· Like digging ditches, the work of leadership often feels like work without reward.

· Like digging ditches, the work of leadership comes from God's revelation.

· Like digging ditches, the work of leadership will be criticized or doubted.

· Like digging ditches, leadership means not accepting the present state of dryness.

· Like digging ditches, the work of leadership often seems unimpressive or unspectacular.

· Like digging ditches, the work of leadership is purposely used and relied on by God.

c. And cut down all the good trees: "But surely fruit trees are not intended here; for this was positively against the law of God, Deuteronomy 20:19-20." (Clarke)

3. (26-27) The king of Moab's desperate move.

And when the king of Moab saw that the battle was too fierce for him, he took with him seven hundred men who drew swords, to break through to the king of Edom, but they could not. Then he took his eldest son who would have reigned in his place, and offered him as a burnt offering upon the wall; and there was great indignation against Israel. So they departed from him and returned to their own land.

a. He took his eldest son who would have reigned in his place, and offered him as a burnt offering upon the wall: This shows how desperate the King of Moab was following his defeat on the field of battle. He did this to honor his pagan gods and to show his own people his determination to prevent defeat.

b. So they departed from him and returned to their own land: The radical determination of the King of Moab convinced the kings of Israel, Judah, and Edom that they could not completely defeat Moab. They left content with their near-complete victory.

i. "Sickened by the maddened spectacle of senseless human sacrifice, the allies lifted the siege and returned to their homes." (Patterson and Austel)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 3 (Chapter Introduction)

Overview

2Ki 3:1, Jehoram’s reign; 2Ki 3:4, Mesha rebels; 2Ki 3:6, Jehoram, with Jehoshaphat, and the king of Edom, being distressed for want of water, by Elisha obtains water, and promise of victory; 2Ki 3:21, The Moabites, deceived by the colour of the water, coming to spoil, are overcome; 2Ki 3:26, The king of Moab, failing in his attempt to break through to the king of Edom, sacrifices his son, and raises the siege.

Poole: 2 Kings 3 (Chapter Introduction)

KINGS CHAPTER 3

Jehoram followeth the sin of Jeroboam; he, with Jehoshaphat and the king of Edom, goeth to battle against Moab, 2Ki 3:1-8 . They, in distress for water, obtain it by Elisha, and a promise of victory, 2Ki 3:9-20 . The Moabites, deceived by the colour of the water, coming to spoil, are overcome, 2Ki 3:21-25 . The king of Moab, by sacrificing his eldest son, raiseth the siege, 2Ki 3:26,27 .

MHCC: 2 Kings 3 (Chapter Introduction)

(2Ki 3:1-5) Jehoram, king of Israel.

(2Ki 3:6-19) War with Moab, The intercession of Elisha.

(2Ki 3:20-27) Water supplied, Moab overcome.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 3 (Chapter Introduction)

We are now called to attend the public affairs of Israel, in which we shall find Elisha concerned. Here is, I. The general character of Jehoram, king of Israel (2Ki 3:1-3). II. A war with Moab, in which Jehoram and his allies were engaged (2Ki 3:4-8). III. The straits which the confederate army were reduced to in their expedition against Moab, and their consulting Elisha in that distress, with the answer of peace he gave them (2Ki 3:9-19). IV. The glorious issue of this campaign (2Ki 3:20-25) and the barbarous method the king of Moab took to oblige the confederate army to retire (2Ki 3:26, 2Ki 3:27). The house of Ahab is doomed to destruction; and, though in this chapter we have both its character and its condition better than before, yet the threatened ruin is not far off.

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 3 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 3

This chapter gives the character of Jehoram king of Israel, 2Ki 3:1, relates the rebellion of the king of Moab against him, 2Ki 3:4, the war that he and his allies entered into on that account, 2Ki 3:6 the distress the combined army were in for want of water, their application upon this to Elisha, who promised them water, and they had it in a wonderful manner, 2Ki 3:10 and the chapter is concluded with the rout of the Moabites, and the barbarity of their king to his eldest son, 2Ki 3:21.