3 But still he did the same sins which Jeroboam, the son of Nebat, did and made Israel do; he went on in them.
And Jeroboam said in his heart, Now the kingdom will go back to the family of David: If the people go up to make offerings in the house of the Lord at Jerusalem, their heart will be turned again to their lord, to Rehoboam, king of Judah; and they will put me to death and go back to Rehoboam, king of Judah. So after taking thought the king made two oxen of gold; and he said to the people, You have been going up to Jerusalem long enough; see! these are your gods, O Israel, who took you out of the land of Egypt. And he put one in Beth-el and the other in Dan. And this became a sin in Israel; for the people went to give worship to the one at Beth-el, and to the other at Dan. And he made places for worship at the high places, and made priests, who were not Levites, from among all the people. And Jeroboam gave orders for a feast in the eighth month, on the fifteenth day of the month, like the feast which is kept in Judah, and he went up to the altar. And in the same way, in Beth-el, he gave offerings to the oxen which he had made, placing in Beth-el the priests of the high places he had made. He went up to the altar he had made in Beth-el on the fifteenth day of the eighth month, the month fixed by him at his pleasure; and he gave orders for a feast for the people of Israel, and went up to the altar, and there he made the smoke of his offerings go up.
And Jehu said, Let there be a special holy meeting for the worship of Baal. So a public statement was made. And Jehu sent out through all Israel; and all the servants of Baal came, not one kept away. And they came into the house of Baal, so that it was full from end to end. And Jehu said to him who kept the robes, Get out robes for all the servants of Baal. So he got out robes for them. And Jehu, with Jehonadab, the son of Rechab, went into the house of Baal; and he said to the servants of Baal, Make a search with care, to see that no servant of the Lord is with you, but only servants of Baal. Then they went in to make offerings and burned offerings. Now Jehu had put eighty men outside, and said to them, If any man whom I give into your hands gets away, the life of him who lets him go will be the price of his life. Then when the burned offering was ended, straight away Jehu said to the armed men and the captains, Go in and put them to death; let not one come out. So they put them to the sword; and, pulling the images to the earth, they went into the holy place of the house of Baal. And they took out the image of Asherah from the house of Baal, and had it burned. The altar of Baal was pulled down and the house of Baal was broken up and made an unclean place, as it is to this day. So Jehu put an end to the worship of Baal in Israel. But Jehu did not keep himself from all the sins of Jeroboam, the son of Nebat, and the evil he made Israel do; the gold oxen were still in Beth-el and in Dan. And the Lord said to Jehu, Because you have done well in doing what is right in my eyes and effecting all my purpose for the family of Ahab, your sons will be kings of Israel to the fourth generation. But Jehu did not take care to keep the law of the Lord with all his heart: he did not keep himself from the sin which Jeroboam did and made Israel do.
As it says in the holy Writings, I will put an end to the wisdom of the wise, and will put on one side the designs of those who have knowledge. Where is the wise? where is he who has knowledge of the law? where is the man of this world who has a love of discussion? has not God made foolish the wisdom of this world?
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Commentary on 2 Kings 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
2Ki 3:1-3. Jehoram's Evil Reign over Israel.
1, 2. Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat—(compare 1Ki 22:51). To reconcile the statements in the two passages, we must suppose that Ahaziah, having reigned during the seventeenth and the greater part of the eighteenth year of Jehoshaphat, was succeeded by his brother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two years in conjunction with his father, died at the end of that period when Jehoram ascended the throne. His policy was as hostile as that of his predecessors to the true religion; but he made some changes. Whatever was his motive for this alteration—whether dread of the many alarming judgments the patronage of idolatry had brought upon his father; or whether it was made as a small concession to the feelings of Jehoshaphat, his ally, he abolished idolatry in its gross form and restored the symbolic worship of God, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah.
2Ki 3:4, 5. Mesha, King of Moab, Rebels.
4-6. Mesha king of Moab, &c.—As his dominions embraced an extensive pasture country, he paid, as annual tribute, the wool of a hundred thousand lambs and a hundred thousand rams. It is still common in the East to pay custom and taxes in the fruits or natural produce of the land.
5. king of Moab rebelled—This is a repetition of 2Ki 1:1, in order to introduce an account of the confederate expedition for crushing this revolt, which had been allowed to continue unchecked during the short reign of Ahaziah.
2Ki 3:6-24. Elisha Promises Water and Victory over Moab.
6. King Jehoram … numbered Israel—made a levy from his own subjects, and at the same time sought an alliance with Jehoshaphat, which, as on the former occasion with Ahab, was readily promised (1Ki 22:4).
8-12. Which way shall we go up? And he answered, The way through the wilderness of Edom—This was a long and circuitous route, by the southern bend of the Dead Sea. Jehoshaphat however preferred it, partly because the part of the Moabite territory at which they would arrive, was the most defenseless; and partly because he would thereby enlist, in the expedition, the forces of the king of Edom. But, in penetrating the deep, rocky valley of Ahsy, which forms the boundary between Edom and Moab, the confederate army was reduced, both man and beast, to the greatest extremities for want of water. They were disappointed by finding the wady of this valley, the brook Zered (De 2:13-18) [Robinson], dry. Jehoram was in despair. But the pious mind of Jehoshaphat inquired for a prophet of the Lord; and, on being informed that Elisha was at hand, the three kings "went down to him"; that is, to his tent, which was either in the camp, or close by it. He had been directed thither by the Spirit of God for this special purpose. They went to him, not only as a mark of respect, but to supplicate for his assistance.
11. which poured water on the hands of Elijah—that is, was his servant—this being one of the common offices of a servant. The phrase is used here as synonymous with "a true and eminent prophet," who will reveal God's will to us.
13, 14. What have I to do with thee? &c.—Wishing to produce a deep spirit of humility and contrition, Elisha gave a stern repulse to the king of Israel, accompanied by a sarcastic sneer, in bidding him go and consult Baal and his soothsayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of the Lord in this distress, drew from the prophet the solemn assurance, that solely out of respect to Jehoshaphat, the Lord's true servant, did he take any interest in Jehoram.
15. bring me a minstrel—The effect of music in soothing the mind is much regarded in the East; and it appears that the ancient prophets, before entering their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus.
the hand of the Lord—a phrase significantly implying that the gift of prophecy was not a natural or inherent gift, but conferred by the power and grace of God.
16. Make this valley full of ditches—capable of holding water.
17. Ye shall not see wind—It is common in the East to speak of seeing wind, from the clouds of straw, dust, or sand, that are often whirled into the air, after a long drought.
20-24. when the meat offering was offered—that is, at the time of the morning sacrifice, accompanied, doubtless, with solemn prayers; and these led, it may be, by Elisha on this occasion, as on a similar one by Elijah (1Ki 18:36).
behold, there came water by the way of Edom—Far from the Israelitish camp, in the eastern mountains of Edom, a great fall of rain, a kind of cloudburst, took place, by which the wady was at once filled, but they saw neither the wind nor the rains. The divine interposition was shown by introducing the laws of nature to the determined end in the predetermined way [Keil]. It brought not only aid to the Israelitish army in their distress, by a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the refulgent rays of the morning sun, red like blood, concluded the confederate kings had quarrelled and deluged the field with their mutual slaughter; so that, rushing to their camp in full expectation of great spoil, they were met by the Israelites, who, prepared for battle, fought and pursued them. Their country was laid waste in the way, which has always been considered the greatest desolation in the East (2Ki 3:24).
25. Kir-haraseth—(now Kerak)—Castle of Moab—then, probably, the only fortress in the land.
27. took his eldest son that should have reigned in his stead, and offered him for a burnt offering, &c.—By this deed of horror, to which the allied army drove the king of Moab, a divine judgment came upon Israel; that is, the besiegers feared the anger of God, which they had incurred by giving occasion to the human sacrifice forbidden in the law (Le 18:21; 20:3), and hastily raised the siege.