2 Kings 3 Jehoram followeth the sin of Jeroboam; he, with Jehoshaphat and the king of Edom, goeth to battle against Moab, 2 Kings 3:1–8. They, in distress for water, obtain it by Elisha, and a promise of victory, 2 Kings 3:9–20.

The eighteenth year of Jehoshaphat. Quest. How can this be true, when Ahaziah, Jehoram’s predecessor, who reigned two years, began his reign in Jehoshaphat’s seventeenth year, 1 Kings 22:51? Answ.

He put away the image of Baal; not from any principle of conscience (for that would have reached the calves also); but either because he was startled at the dreadful judgments of God inflicted upon his father and brother for Baal worship; or because he needed God’s help to subdue the Moabites,…

The sins of Jeroboam, i.e. the worship of the calves; which all the kings of Israel kept up as a wall of partition between their subjects and those of Judah. Thus he shows that his religion was overruled by his interest and policy.

A sheep-master; a man of great wealth, (which in those times and places consisted much in cattle,) which enabled and emboldened him to rebel against his sovereign lord.

See of this 2 Kings 1:1. It is here repeated to make way for the following story. Ahaziah did not attempt the recovery of Moab, either because he was a man of a low spirit and courage; or because his sickness, or the shortness of his reign, gave not opportunity for it.

Out of Samaria, to some place appointed for the rendezvous of his people. All Israel, to wit, such as were fit for war.

Of which see on 1 Kings 22:4. He joins with him in this war, partly because the war was very just in itself, and convenient for Jehoshaphat, both in the general, that rebels and revolters should be chastised and suppressed, lest the example should pass into his dominions, and the Edomites should be…

He said; either Jehoshaphat; or rather, Jehoram; for the following answer may seem to be Jehoshaphat’s. Through the wilderness of Edom; which though it was much the longer way, yet they thought it best; partly to secure the king or viceroy of Edom, of whom they might have some suspicion, from that…

The king of Edom, i.e. the viceroy under Jehoshaphat, 1 Kings 22:47, here called king; either because he was so called and accounted by his own people, or because that word is sometimes used for any prince or chief ruler. See Deut. 33:5, Judg. 18:1, Judg. 21:25, 1 Kings 20:1.

So he chargeth his calamity upon God; and not upon himself, whose sins were the true and proper causes of it.

Is there not here a prophet? this he should have asked before, when they first undertook the expedition, as he did in a like case, 1 Kings 22:5, and for that neglect he now suffers; but better late than never. His affliction brings him to the remembrance of his former sin and present duty.

The word of the Lord is with him; we may inquire the mind of God by him, for he is a true prophet; which Jehoshaphat might easily understand, because being a good man, and a great favourer of the Lord’s prophets, he would diligently inquire, and many persons would be ready to inform him, of all…

What have I to do with thee? I desire to have no discourse nor converse with thee. To the prophets of thy father, and to the prophets of thy mother, i.e.

Jehoshaphat the king of Judah, whom I reverence and love for his virtue and piety.

A minstrel; one that can sing and play upon a musical instrument. 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…

Which may receive the water, and hold it for the use of men and beasts.

Ye shall not see wind; any of those winds which commonly produce rain. And seeing is here put for perceiving or feeling, one sense for another, or for all, as Gen. 42:1, Acts 7:12, Ex. 20:18, and elsewhere.

This is but a small favour in comparison of what he intends to you for Jehoshaphat’s sake. He will give you more than you ask or expect. For they were so weakened and discouraged with the great drought, that they had no hopes of proceeding in the offensive war, and thought it sufficient, if it were…

This is either, first, A command; and then the last clause is an exception from that law, Deut. 20:19, which being delivered by a prophet, might be obeyed.

When the meat-offering was offered, i.e. the morning sacrifice; of which Ex. 29:39–40, which doubtless was attended with the solemn prayers of God’s people, as the evening sacrifice unquestionably was, Acts 3:1, there being the same reason for substance for both times.

To put on armour, Heb. to gird on a girdle, i.e. a military girdle, to which the sword was fastened, 2 Sam. 20:8, 1 Kings 2:5. In the border, or, in that border, to wit, of their country, which was towards Edom, which way they understood the kings came.

Because of the morning sun, which meeting with the vapours that arose from the earth, and shining through them upon the water, gave it a reddish tincture. God also so ordered things, that their senses and fancies were disturbed, or the air so disposed, that it might seem of this colour.

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.

They pursued them to their own country, and entered it with and after them; the passes, which before the Moabites defended, being now open for them.

Cast every man his stone: the stones which haply had been with great care and pains picked out of the land, and laid in heaps after the manner, they dispersed again, and slew the people, who should have cleansed them again. Kir-haraseth was the royal and strongest city of the Moabites, Isa.

That being unable to defend the city longer, he might make an escape; which he chose to do on the king of Edom’s quarter, because he thought either that his was the weakest side, or that he would more willingly suffer him to escape, because he was not so hearty in the war as the rest, but only…

His eldest son; either, first, The king of Edom’s son; whom in this eruption he took, and then sacrificed. Compare Amos 2:1. But, first, That place speaks of the king, not of the king’s son; and of the burning of his bones, not of the offering of a living man for a burnt-offering.