Ver. 1. In the eighteenth year of Jehoshaphat.] But in the second year of Jehoram, (2 Kings 1:17) whom his father Jehoshaphat had made viceroy; but misliking his son’s evil practices, as it is probable, he resumed the sceptre.
Ver. 2. But not like his father, and like his mother.] Not all out so bad; and yet not very much better than they. Optimi putantur si vel leviter mali sint, saith a Popish writer concerning the Popes of Rome, vel minus boni quam caeteri mortales esse solent. They are held very good popes if they be not grossly evil; or if somewhat less good than other men use to be. Think the same of the kings of Israel. For he put away the image of Baal.] This was somewhat toward a reformation, and he was drawn to it by good Jehoshaphat’s persuasion likely, who hoping to work further with him, was content to be his confederate, as it followeth.
Ver. 3. Nevertheless he cleaved.] This partiality in reformation marreth all. God liketh not that men should plough here, and make a balk there: this is putid hypocrisy.
Ver. 4. And Mesha king of Moab.] Mesha signifieth Salvation, a fit name for a king. But this man might as ill deserve it, as did Antiochus, surnamed Soter, that is, a saviour: not for any great good he did, but because he did not much harm. With the wool.] It was grown to a proverb among our forefathers, Curia Romana non petit ovem sine lana. Rain., De Idol. Rom., p. 272.
Ver. 5. When Ahab was dead.] Elephanti mortuo vel mus insultat. But besides the death of Ahab, Ahaziah his son and successor was weak; and hence this revolt of Moab from him.
Ver. 6. The same time.] That is, So soon as by the death of his brother he came to the kingdom.
Ver. 7. And he said, I will go up.] See on 2 Kings 3:2. The Moabites had lately, with other nations, invaded Judah, (2 Chronicles 20:1) and therefore it may be Jehoshaphat hearkened the rather to Jehoram’s motion.
Ver. 8. The way through the wilderness of Edom.] Imprudens erat hoc responsum et concilium. Jehoshaphat spoke this impoliticly; and no wonder, since he consulted not time enough with God, by his prophets. Jehoshaphat is usually an Epimetheus, a postmaster, an after wit.
Ver. 9. Of seven days’ journey.] This was a long while for such an army to be without water; and should have been sooner seen to. Prevision is the best means of prevention. This was a check to Jehoshaphat’s rashness.
Ver. 10. Alas! that the Lord hath called.] Vox est admirantis et desperantis, saith Vatablus. He seeketh to lay the blame upon the Lord: though it were himself especially that brought the army into that distress. “The wickedness of a man perverteth his way, and his heart fretteth against the Lord.” (Proverbs 19:3)
Ver. 11. Is there not here a prophet of the Lord?] Jehoram in this distress doth only quarrel and complain; but good Jehoshaphat bethinketh himself, though late first, of a prophet. Had this been done time enough, these straits had been avoided; but Nunquam sero, si serio. Who poured water.] Was his household servant.
Ver. 12. So the king of Israel.] By Jehoshaphat’s persuasion likely, and the present necessity. Either zeal or need will make a prophet honoured. These three kings sent not for Elisha, but went unto him.
Ver. 13. What have I to do with thee? &c.] See how infinitely the Lord scorneth the addresses and services of ungodly persons. (Ezekiel 20:3)
Ver. 14. As the Lord of hosts liveth, before whom I stand.] As his servant; and therefore may not fear the face of any mortal wight, be he never so great a king or kaiser. Surely, were it not that I regard the presence.] So saith the Lord to the world of wicked ones, concerning his saints and servants mixed among them. The scaffold standeth but only for the building’s sake; the hedge for the grain’s sake: when the building is finished, the scaffold is taken down; when the grain is ripe, the hedge is burned; so here.
Ver. 15. But now bring me a minstrel,] Heb., One that striketh with his hand upon a musical instrument. A Levite, likely, he meant, that played and sung some psalm of David. Such a one the prophet here calleth for, to dispel his grief, say some Hebrew doctors, for the loss of Elijah; from whose translation, till the then present occasion, the spirit of prophecy, say the same authors, rested not upon him. To compose his spirits, say some, much moved with indignation at Jehoram; for which purpose also the Pythagoreans, every night when they went to bed, played on an instrument. And Plato in his laws attributeth the same virtue to music. But besides this, the prophet’s mind might hereby be raised up to an expectation of God communicating himself. The way to be filled with the Spirit is to edify ourselves by psalms, and hymns, and spiritual songs. Hence we sing before sermon, &c. Quintilian, lib. ix. cap. 4.
Ver. 16. Make this valley full of ditches,] Heb., Ditches, ditches, sc., to receive the water which shall fall by a miracle. Thus God for the most part, saith Mr Diodate here, first prepareth the vessels which are to receive his grace, which is never limited nor hindered but only by man’s incapacity.
Ver. 17. Ye shall not see wind nor rain.] God can relieve his people in the fail of means. (Habakkuk 3:17)
Ver. 18. And this is but a light thing.] A great thing it was in itself considered—else Lysimachus would never have parted with his kingdom for a cup of water, to save his life; but behold a greater, and admire the goodness of God to an undeserving people.
Ver. 19. And ye shall smite every fenced city.] Omnia anathemati devovebitis. Spoiling Moab shall be utterly spoiled. (Isaiah 33:1) And mar every good piece of land,] Heb., Grieve or afflict; Nam lapides sunt quaedam pestes agrorum.
Ver. 20. In the morning, when the meat offering was offered.] Which was the hour of public prayer. (Acts 3:1) The devotions of all true Jews—all the world over—were in that hour combined. How seasonably doth the wisdom of God pick out that instant wherein he might at once answer both Elisha’s prophecy and his people’s prayers! That, behold, there came water.] Adductae ab angelis, saith A Lapide, brought thither by the angels. And the country was filled.] Not the ditches only.
Ver. 21. They gathered all that were able to put on armour.] In Scotland, they have an ancient custom, in cases of importance, to command the fire cross to be carried; that is, two firebrands set in fashion of a cross, and pitched upon the point of a spear, and proclamation is thereupon made that all men over sixteen years of age, and under sixty, shall come into the field against the common enemy. Life of King Edward VI, by Sir J. Heywood,
Ver. 22. And the Moabites saw the water…as red as blood.] So they seemed to be, by reason of the sunbeams, which met with the vapours that arose out of the waters, and could not dispel them.
Ver. 23. This is blood.] For water they were confident there could be none. They have smitten one another.] Here they mused as themselves had used; (2 Chronicles 20:23) for why might not others fall out, and fall foul on one another, as they had done?
Ver. 24. And when they came to the camp of Israel.] Ordinibas non servatis et acie non instructa, disranked and disordered. Their misconceit undid them, as it still doth many.
Ver. 25. Only in Kirhareseth.] The strongest city in Moab. See Isaiah 16:11. Left they the stones thereof,] i.e., The stone walls, which, being very strong, and, in addition, well manned and defended by the king of Moab, who was fled there with his forces, were not rased and harassed as the rest.
Ver. 26. To break through even unto the king of Edom.] Either because that quarter was weakest, or because his rage was most against the Edomites for helping the Israelites against him.
Ver. 27. Then he took his eldest son.] The king of Edom’s eldest son, say some, whom he had taken in the late sally, and now spitefully sacrificed. See on Amos 2:1. The king of Moab’s own son and heir, say others, whom he took and sacrificed to his god Chemos, or the sun, that with so precious a sacrifice he might prevail with him for help in this extremity. The like was usually done by the Phoenicians and Carthaginians, as Diodorus and Q. Curtius report, by an apish and hellish imitation, say some, of Abraham’s offering up his son Isaac. R. Solomon, and cut of him Lyra, tell us that the king of Moab asked his priests how the Iraelites came to be so gracious with God, and so victorious. They answered, that Abraham their father, in obedience unto him, sacrificed his only son, and that Mosha thereupon took and sacrificed this his son upon the wall. And the like is reported of Sennacherib, as I have elsewhere noted. And there was great indignation,] i.e., Great discontent in the other two confederate kings against the king of Israel for his obstinate spleen, the cause of such an abomination.