Chapter 3

1 Jehoram’s reign. 4 Mesha rebelleth. 6 Jehoram, with Jehoshaphat, and the king of Edom, being distressed for want of water, by Elisha obtaineth 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, by sacrificing the king of Edom’s son, raiseth the siege.

1. The eighteenth year. See on ch. 1:17. Since Ahaziah succeeded his father Ahab in the 17th year of Jehoshaphat (1 Kings 22:51), the death of Ahab must have taken place in Jehoshaphat’s 17th year. Ahab met his death in battle against the Syrians (1 Kings 22:34–37), a battle in which Jehoshaphat participated with Ahab and his own life was threatened (1 Kings 22:29–33).

2. Not like his father. Ahab, the father of Joram, was one of the most wicked kings of Israel. Concerning some of the evils which he wrought see 1 Kings 16:30–33. Ahaziah, the brother of Joram, also wrought evil and was allowed by the Lord to die because of his devotion to the worship of Baal (2 Kings 1:16, 17). By the time of Joram, however, the reformatory work of Elijah and Elisha was evidently having a marked effect, so that when the evaluation of his far from righteous reign is given, he is said not to have been “like his father.”

He put away. Ahab had established a temple for the worship of Baal in the city of Samaria, and had set up in it an altar for Baal (1 Kings 16:32). He probably had also placed in it an image, or sacred pillar, for Baal, which was now removed by Joram.

4. Sheepmaster. At this time Moab was situated directly east of the lower Jordan and the Dead Sea. The region was fruitful and well watered, and was, in the main, a great grazing country. Even today it is noted for its flocks and its herds. The king of Moab in those ancient times may be compared with a modern Arab sheik, whose wealth is estimated by the size of his flocks and the number of his cattle.

Rendered unto the king of Israel. This OT record of Moab’s servitude to Israel in the days of Mesha is corroborated by the Moabite Stone (see Vol. I, pp. 120, 121). That record tells of the oppression of Moab for many years by Omri and Ahab and of Mesha’s successful revolt. For a translation of the inscription that appears on the Moabite Stone, see Additional Note at close of chapter.

The payment of tribute in kind was customary in the East at this time. The Assyrians often received tribute in cattle, horses, sheep, and other commodities. Jehoshaphat received as tribute from the Arabians “seven thousand and seven hundred rams, and seven thousand and seven hundred he goats” (2 Chron. 17:11).

5. Moab rebelled. The death of Ahab and the sickness of Ahaziah would be Moab’s opportunity for revolt. How successful the revolt was may be judged from the record of the Moabite Stone. Not only did Moab regain its sovereignty, but Israelite towns were taken and many Israelites were put to death. Thus Mesha says of his taking of Nebo from Israel that he “took it and smote all of them, 7,000 men, boys (?), women, girls (?), and maid servants, for I had devoted it to Ashtar-Kemosh” (see pp. 864, 865).

6. The same time. Probably at the very beginning of his reign, and shortly after the revolt of Moab.

Numbered. Rather, “mustered.” Joram was determined to bring Moab again to terms.

7. Sent to Jehoshaphat. The close alliance between the two kingdoms still existed. Probably only a year had passed since Jehoshaphat had accompanied Ahab to the attack on Ramoth-gilead. Joram apparently expected the same help in the war with Moab that his father had received in the war with Syria.

I will go. When Jehoshaphat had consented to go with Ahab against the Syrians he was rebuked by the prophet Jehu for giving help to “the ungodly” and loving “them that hate the Lord” (2 Chron. 19:2). But now he again gave his consent to a similar request, this time to go with Joram against the Moabites. The reason for Jehoshaphat’s willingness to accompany Joram is not given, but perhaps he was moved by the fact that Joram had shown himself less inclined to follow in the ways of evil than had Ahab his father, and had put away the image of Baal. The two nations were probably still bound by the terms of their previous alliance, for even after the death of Ahab, Jehoshaphat joined with Ahaziah in an enterprise involving the building of ships at Ezion-geber to engage in foreign trade (2 Chron. 20:35–37). Later Joram had the assistance of Jehoshaphat’s grandson Ahaziah in another war against Syria (2 Chron. 22:5).

8. Which way? Joram seems to be the questioner. There were two ways in which the kings might proceed for the attack on Moab. One was to cross the Jordan and attack Moab from the north. This would be the more direct approach. But Moab’s strongest defenses were on her northern border, which was the most open to enemy attack. Also, if the attack were to be from the north, the allies would lay themselves open to attack from the Syrians at their rear. Another approach would be from the south, around the southern tip of the Dead Sea, through the land of Edom. This would be a longer and more difficult route, but they would strike Moab at a point where she would be more vulnerable to attack, and they would have Edom, which was then associated with Judah (v. 9), as an ally rather than a possible enemy.

Through the wilderness. Apparently it was Jehoshaphat who gave the answer to Joram’s question. The way suggested led down through Judea to the southern extremity of the Dead Sea, where they would go through the dry, desert regions of Edom.

9. And the king of Edom. Only a short time before this, “there was then no king in Edom” (1 Kings 22:47), and Jehoshaphat had access through the country of Edom to Ezion-geber on the Gulf of Aqabah (1 Kings 22:48), which was then his seaport, as it had been Solomon’s (1 Kings 9:26). The present king of Edom was thus probably a vassal of Judah, appointed by Jehoshaphat.

Fetched a compass. That is, they made a circuitous march. Evidently conditions were such in the wild, desolate region through which they passed that they could not take a direct road toward their destination, but had to go in a roundabout way, looking for the most favorable passage that at the time might offer itself.

Seven days’ journey. No information is given as to where this seven days’ journey began. From Jerusalem south to Hebron and over the best-watered route would probably be at least 100 mi. (161 km.) to the borders of Moab. But the difficulties of the journey were great, weather conditions were probably against them, and the going evidently was slow. In such an enterprise even the best-laid plans might go awry. Because of the terrain they must traverse, numbers were against them and the very size of the army aggravated their suffering and increased their hardships.

No water. Even under the best conditions water in these southern desert regions was scarce. Undoubtedly they had selected a route that promised the best water supply. But even streams that normally might be expected to flow could go dry in this arid region.

The cattle. They had cattle both for food and as beasts of burden (v. 17). An army headed for a region where cattle could be expected in abundance, as was the case in Moab, would probably not overburden itself by taking along large numbers of cattle for purposes of food. But baggage animals would be necessary.

10. The Lord hath called. Now that the armies found themselves in difficulty, Joram was ready to cast the blame upon the Lord. The enterprise was one of his own planning, one with which the Lord had had very little to do. But having undertaken the campaign, and finding himself in the most difficult straits, Joram endeavored to hold the Lord accountable rather than himself and his associates.

To deliver them. The armies, after a hot, trying march through the desert, had reached a camping place where they expected to find water, but they discovered that the water supply had failed. They were weary, thirsty, and exhausted with the march. Without water they could not go on, nor could their beasts of burden. They were a discouraged, disconsolate group. Ahead of them were the hosts of Moab, by this time probably forewarned, alert and fresh, ready for the attack. To Joram the situation appeared hopeless, and he was ready to charge the Lord with having brought together the armies of three nations to deliver them into the hands of Moab. True faith in God never yields to despair, but Joram had not learned the lessons or the meaning of faith, and he was unacquainted with God. Unbelief has no resources for such hours of difficulty as this, no comfort for the sorrowing, no strength for the discouraged.

11. Jehoshaphat said. Joram looked down, but Jehoshaphat looked up. The king of Israel looked to himself and his weakness, but the king of Judah looked to Jehovah and the strength he knew was available in Him. Joram found fault with God and blamed Him for what he thought was a hopeless disaster. Jehoshaphat looked beyond the difficulties of the present and found comfort and hope in the Lord.

A prophet. Jehoshaphat recognized that here was a situation for which human resources were inadequate. For such a time of extreme peril the voice of a prophet was needed. Only a divine message could provide the counsel and guidance that would now point the way out of this valley of death.

That we may enquire. To every man is given the privilege of prayer and of inquiring personally of the Lord, but God chooses the manner in which the divine answer is given. In His wisdom and providence God has chosen to speak to His people through His messengers the prophets, to provide messages of light and life and hope. To him who will listen to these messages there opens a way of light and gladness. To him who refuses to hearken, there is only darkness, defeat, and despair.

One of the king of Israel’s servants. How high or how lowly the position of this servant was we do not know. But we do know that it was he who now gave the word concerning where the man might be found who was so desperately needed at this critical hour. Position mattered little at such a time as this. A prophet was needed, and it was a servant who knew where the prophet could be found. How often in the cause of the Lord it is given to a humble individual to make some suggestion that ultimately leads to the greatest of victories. God works through any man who surrenders himself to do the divine bidding, no matter how lowly the earthly status of such a one may be.

Here is Elisha. It appears that Elisha was somewhere in the vicinity. Joram evidently did not know that the prophet was anywhere around. But the servant knew, and God knew. There is never a crisis with the Lord. God foresaw this situation, and His servant was available so that the necessary light might be given at the very time it was so desperately needed.

Poured water. This interesting detail reveals one of the ministrations Elisha had been accustomed to perform while in attendance upon the elder prophet. Elisha had done well the humble tasks committed to him, and now the Lord placed upon him responsibilities of the highest importance.

The custom of “pouring water on the hands” of someone as a sign of ministration is still prevalent in the Near East today. Water is scarce in most Bible lands, and cannot be squandered. Before a meal is served in a Bedouin tent or in the villages where no municipal water system exists, a servant will place a bowl before his master and the guests. They will take a cake of soap and hold their hands over the bowl. Then a thin stream of water is poured over their hands from a spouted jug or a metal vessel that resembles a teapot. In this way hands are washed before food is taken—without the use of spoons or forks. The one who pours the water is always one who serves, and not the man of honor.

12. The word of the Lord. Elisha’s prophetic work seems to have been connected more with the northern kingdom of Israel than with Judah, but the king of Judah knew that Elisha was a prophet of God and that he spoke in the name of the Lord. In God’s work national barriers are of little importance. The word of the Lord was with Elisha, for the benefit of the people of Israel, Judah, Edom, and all others who were willing to give ear.

Went down to him. The three kings went to Elisha, instead of calling the prophet to them. One prophet on this occasion was of far greater consequence then three kings. They went to him for the counsel they knew only a true prophet could give.

13. Elisha said. Joram’s outward humility did not spare him from a needed rebuke. True, the king had instituted certain measures of reform in Israel, but he still “wrought evil in the sight of the Lord” (v. 2). He had just given expression to his low estimate of Jehovah when he endeavored to place upon Him the blame for a situation that was due to errors in human judgment rather than intentional design on the part of God (see v. 10).

Get thee to the prophets. That is, the prophets of Baal and of Asherah. At the time of Elijah there had been 450 prophets of Baal and 400 prophets of the “Asherah,” the latter group drawing their support from Jezebel the queen (1 Kings 18:19). When Ahab began his war against the Syrians for the recovery of Ramoth-gilead, he consulted his 400 court prophets, a group of men who spoke in the name of “the Lord” (1 Kings 22:6, 11), and yet who were in a far different category from the true prophets of Jehovah, recognized by the king of Judah (1 Kings 22:7, 8). It is true that Joram had engaged in a certain measure of religious reform in his putting away the “image,” or pillar, of Baal that his father had made (2 Kings 3:2), but he was still very far from accepting in full the worship of Jehovah or from understanding God’s true nature and purpose. Elisha therefore publicly rebuked the king of Israel for lack of confidence in the true God and for falsely charging the Lord with a base motive (v. 10).

14. Lord of hosts. A term applied to Jehovah from the time of Samuel (1 Sam. 1:3, 11; 4:4; 15:2; etc.; see Vol. I, p. 173). Elisha designates himself as a servant or ambassador of Jehovah, standing before Him and speaking in His name, as had Elijah (1 Kings 17:1; 18:15).

Presence of Jehoshaphat. Judah’s king was a servant of God, “doing that which was right in the eyes of the Lord” (1 Kings 22:43). It was because Jehoshaphat served the Lord that the Lord had regard for him, and this fact was now publicly acknowledged by Elisha as a prophet of the Lord.

I would not look. This was a sharp rebuke, but timely and necessary. The honor of God was at stake. A wicked king of Israel was endeavoring to place upon the Lord the blame for a disaster that was chargeable directly to the king’s own folly. If Jehoshaphat were not now a participant in this enterprise, Elisha would refuse to intercede in behalf of Israel’s king. The wicked enjoy many blessings because of the presence of righteous servants of the Lord among them, but seldom is this fact recognized or acknowledged by them.

15. A minstrel. Throughout the ages and in all parts of the world, the power of music has been valued for its effects in quieting the spirit and elevating the mind. There are few means more effective for lifting the soul above the things of earth and into the atmosphere of heaven than appropriate music. It has power to quicken thought, banish gloom, promote courage, subdue ruffled spirits, and create an atmosphere of peace, joy, and hope.

Came upon him. God’s people do not realize as they should the value of music to help relieve them from weariness, to drive away the influences of evil angels, or to lift the soul above care, doubt, anger, bitterness, and fear. More singing of sacred songs in the home, the workshop, or the school would draw God’s children closer to one another and nearer to God.

However, it would be a mistake to conclude that prophets customarily resorted to music as a prelude to their prophesying. The fact that a company of prophets in the days of Saul had with them various musical instruments (1 Sam. 10:5) need indicate no more than that music was valued in the days of the prophets and that it was employed by them, as it should be by all children of God, to inspire and elevate the soul and to lift the thoughts to higher and nobler themes. Jesus recognized the value of song (DA 73).

16. Make this valley. God often chooses to work through human agencies, allowing men to do certain things for themselves. The command to dig these ditches was a test of faith, and obedience to the command demonstrated submission to the divine will.

The power of God is able to bring forth streams in the desert and to make the wilderness blossom as a rose. In like manner, when the Spirit of God is allowed to come into the hearts of men, lives that once were barren become fruitful with labors of love. Man, however, has his part to play in preparing the way for the reception of the Spirit of God.

17. Ye shall not see wind. The reason why God disposes events in a certain distinct manner may not always be apparent. God could easily have brought up a windstorm and a fall of rain and thus have supplied the needed water. But He chose not to bring water that way. If He had, the Moabites might have concluded that the pools were filled with water and not with blood, and the victory over Moab would not have been gained in that way.

18. A light thing. Things that are impossible for man are as nothing for the Lord. The supplying of the water would be regarded by Israel as a miracle sufficiently great in itself. But God would go further and cause the water to supply a double purpose, to save their own lives and to provide the means for the defeat of the enemy.

Into your hand. To Joram it appeared that God would deliver Israel into the hands of Moab, and he had vigorously expressed himself to that effect (see v. 10). Now it would be seen that the reverse was true, that God would deliver Moab into the hands of Israel.

19. Every fenced city. The fortified cities of Moab would be no defense against Israel’s hosts, but would fall before them.

Shall fell. It is sometimes thought that in this course of action Israel was going contrary to the directions given in Deut. 20:19, 20. But Moses is there dealing with sieges of cities at the time of the conquest, and the reason given for not cutting down the trees is that Israel might eat of their fruit. The provision was prudent in its spirit rather than merciful, for Israel was to occupy the land, and if they cut down the fruit trees they would only be bringing injury upon themselves.

Stop all wells. The stoppage of wells was a common practice in the wars of the ancient East. At the time of Isaac the Philistines stopped the wells that Abraham had dug (Gen. 26:15–18).

With stones. They were to throw so many stones upon the land as to make it unfit for cultivation.

20. When the meat offering. This probably has reference only to the hour of the day, when the daily meat (burnt) offering was offered. See 1 Kings 18:29, 36, where the hour is marked by a similar allusion to the Temple service. The morning sacrifice was probably offered about sunrise, at the dawn of day (see Vol. I, p. 698, and on Lev. 16:4).

Way of Edom. How the water came from Edom the record does not reveal, but it does make clear that the water did not spring up from the ground.

21. The Moabites heard. The writer here goes back in point of time, telling how the Moabites had gathered themselves together for battle as soon as the word had reached them of the coming of the kings.

All that were able. That is, all the male population who were able to fight, from the youngest to the oldest. It was a general levy of all who were able to carry a sword.

23. The kings are surely slain. Friendships among the peoples of Palestine were not always strong and alliances did not endure for long. Confederates of different races might thus fall out among themselves and turn upon one another. In view of the mutual jealousies that existed between Judah, Israel, and Edom, it appeared likely to Moab that the three kings who had come up for the attack on Moab had turned against one another.

Moab, to the spoil. Believing that their enemies had succeeded in destroying one another, the Moabites plunged forward, eager for plunder. They were probably no longer a disciplined army, but a wild, disorderly mob, with only one thought in mind, the stripping of the slain.

24. Smiting the Moabites. Unprepared for battle, the Moabites fell an easy prey before their enemies. With little or no resistance, the allied forces surged forward, with the whole land of Moab wide open before them.

25. Beat down the cities. The record describes a widespread, humiliating defeat for Moab. Not even the walled cities could stand up against the victorious invaders.

Every man his stone. In preparing land for cultivation, it was necessary first to clear away the stones. The cleared stones were now cast back upon the fields by the invaders, leaving to each individual landholder the difficult task of clearing his field.

Kir-haraseth. Believed to be the same as Kir-haresh (Isa. 16:11) and Kir-heres (Jer. 48:31, 36), and probably also Kir of Moab (Isa. 15:1). Its modern name iselРKerak. This city was the outstanding fortress of Moab, situated at a strategic position on the highland immediately east of the southern part of the Dead Sea, and controlled the trade route to the Red Sea. It was built on the top of a steep hill, surrounded on all sides by a deep and narrow valley, which in turn was completely enclosed by a ring of mountains rising higher than the town. The fortress was regarded as virtually impregnable. At the time of the Crusades it was a place of great importance, the Crusaders making heroic efforts to effect its capture. This fortress is the largest ancient structure of its kind in existence, and is still in use.

Slingers went about it. The slingers evidently found positions on the hills surrounding the town, whence they could throw stones into it.

26. Too sore. Even in this great fortress Mesha found the battle against him.

To break through. An attempt was made to break out of the city by a sortie at the place where the king of Edom was stationed, but without success.

27. Offered him. The heir apparent was offered as a pagan sacrifice, undoubtedly in an endeavor to appease the national god, Chemosh (Kemosh; see on v. 5). By this sacrifice it was hoped to secure the favor of Chemosh and his aid against the attackers. Human sacrifice was one of the abominations of the Palestinian religions.

Upon the wall. Probably in full view of the besiegers, in the hope of striking terror into their hearts. The Moabites evidently hoped, by this sacrifice, which they felt Chemosh could not resist, to play upon the superstitious fears of the attackers.

Indignation. Heb. qeseph. Generally, though not always, used of an act of God (see Num. 1:53; 18:5; Joshua 9:20; 22:20; 1 Chron. 27:24; 2 Chron. 19:10; 24:18; etc.), but hardly to be so understood here, for there is no mention of any specific guilt on the part of Israel. But qeseph and its related verb qasaph are also employed to indicate human anger (Gen. 40:2; Ex. 16:20; 1 Sam. 29:4; 2 Kings 5:11; Esther 1:12, 18). The exact nature of this indignation against Israel is not described, and the details of the manner in which it operated against them are not revealed. Whether the siege was raised because of increased resistance on the part of the defenders, inspired by the extreme sacrifice on the part of their king, or whether the great indignation made itself felt in some other way, we cannot know with certainty. The LXX reads metamelos, “regret.”

They departed. The besiegers relinquished their efforts to take the city, leaving it to the king and its defenders, while they returned to their own lands without having attained their full objective, and yet with the reward of a considerable victory.

additional note on chapter 3

One of the most important documents relating to the history of Israel is the inscription of King Mesha on the famous Moabite Stone, which dates from the 9th century b.c. For a picture and a brief account of the stone, see Vol. I, pp. 120, 121. Paragraph divisions in the following translation are not in the original inscription but are added for convenience. Words in brackets are inserted to clarify the meaning of the inscription. Ellipses indicate breaks in the inscription where the context yields no clue as to what the reading may have been; words followed by question marks in parentheses are supplied to fill in breaks in the wording as suggested by the context.

The Moabite Stone

“I am Mesha, son of Kemosh [Chemosh], … king of Moab, the Dibonite. My father reigned over Moab 30 years, and I reigned after my father. And I made this high place for Kemosh in Qorchah …, for he saved me from all kings and caused me to triumph over all my enemies. Omri, king of Israel, had oppressed Moab many days, for Kemosh was angry with his land. And his son succeeded him, and he also said, ‘I will oppress Moab.’ In my days he spoke thus (?), but I have triumphed over him and over his house, and Israel has perished forever. And Omri had occupied the land of Medeba, and [Israel] dwelt therein his days and half the days of his son, 40 years, but Kemosh dwelt there in my time.

“And I built Baal-meon, and made a reservoir in it, and built Qiryathan [Kiryathaim]. Now the men of Gad had dwelt in the land Ataroth from of old, and the king of Israel had built Ataroth for them, but I fought against the city, took it, and smote all the people of the city as an intoxication for Kemosh and for Moab. And I brought back from there Orel, its commander, dragging him before Kemosh in Kerioth, and I settled there the men of Sharon and the men of Maharath.

“And Kemosh said to me, ‘Go, take Nebo from Israel,’ and I went by night, and fought against it from the break of dawn until noon, and took it and smote all of them, 7,000 men, boys (?), women, girls (?), and maid servants, for I had devoted it to Ashtar-Kemosh. And I took from there the vessels (?) of YHWH [Yahweh] and dragged them before Kemosh. And the king of Israel had built Yahas, and dwelt therein while he fought against me. But Kemosh drove him out from before me, and (?) I took from Moab 200 men, all chiefs, and placed them against Yahas, and I took it in order to attach it to Dibon.

“I built Qorchah, the wall of the woods, and the wall of the citadel; I also built its gates and built its towers, and built the palace, and made both reservoirs for water inside the city. And there was no cistern inside the city of Qorchah. And I said to all the people, ‘Make for yourselves, each one a cistern in his house.’ And I cut timber for Qorchah with prisoners of Israel.

“I built Aroer and made the highway in the Arnon. I built Beth-bamoth, for it had been destroyed. I built Beser, for it lay in ruins, with (?) 50 men of Dibon, for all Dibon was obedient. And I reigned over (?) 100 towns which I had added to the land. And I built Medeba and Beth-diblathen, and Beth-baal-meon, and I set there the folds (?) for (?) the (?) sheep of the land. And as for Hauronen, there dwelt in it … But Kemosh said to me, ‘Go down, fight against Hauronen.’ And I went down and (?) took (?) it (?) and Kemosh dwelt (?) in it in my days … ”

Ellen G. White comments

1–3PK 212

11   Ed 59; PK 222