The Expositor's Bible: The Second Book of Kings. Farrar Frederic William

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inspiration. So urgent was the need, and so deep the sense of Elisha's greatness, that the three kings in person went on an embassy "to the servant of him who ran before the chariot of Ahab." Their humble appeal to him produced so little elation in his mind that, addressing Jehoram, who was the most powerful, he exclaimed, with rough indignation: "What have I to do with thee? Get thee to the prophets of thy father," – nominal prophets of Jehovah, who will say to thee smooth things and prophesy deceits, as four hundred of them did to Ahab – "and to the Baal-prophets of thy mother." Instead of resenting this scant respect Jehoram, in utmost distress, deprecated the prophet's anger, and appealed to his pity for the peril of the three armies. But Elisha is not mollified. He tells Jehoram that but for the presence of Jehoshaphat he would not so much as look at him: so completely was the destiny of the people mixed up with the character of their kings! Out of respect for Jehoshaphat Elisha will do what he can. But all his soul is in a tumult of emotion. For the moment he can do nothing. He needs to be calmed from his agitation by the spell of music, and bids them send a minstrel to him. The harper came, and as Elisha listened his soul was composed, and "the hand of the Lord came upon him" to illuminate and inspire his thoughts.53 The result was that he bade them dig trenches in the dry wady, and promised that, though they should see neither wind nor rain, the valley should be filled with water to quench the thirst of the fainting armies, their horses and their cattle. After this God would also deliver the Moabites into their hand; and they were bidden to smite the cities, fell the trees, stop the wells, and mar the smiling pasture-lands, which constituted the wealth of Moab, with stones. That the hosts of Judah and Israel and jealous Edom should be prone to afflict this awfully devastating vengeance on a power by which they had been so severely defeated on past occasions, and on which they had so many wrongs and blood-feuds to avenge, was natural; but it is surprising to find a prophet of the Lord giving the commission to ruin the gifts of God and spoil the innocent labours of man, and thus to inflict misery on generations yet unborn. The behest is directly contrary to rules of international war which have prevailed even between non-Christian nations, among whom the stopping or poisoning of wells and the cutting down of fruit trees has been expressly forbidden. It is also against the rules of war laid down in Deuteronomy.54 Such, however, was the command attributed to Elisha; and, as we shall see, it was fulfilled, and seems to have led to disastrous consequences.

      Cheered by the promise of Divine aid which the prophet had given them, the host retired to rest. The next morning at day-dawn, when the minchah of fine flour, oil, and frankincense was offered,55 water, which, according to the tradition of Josephus, had fallen at three days' distance on the hills of Edom, came flowing from the south and filled the wady with its refreshing streams.

      The incident itself is highly instructive. It throws light both upon the general accuracy of the ancient narrative, and on the fact that events to which a directly supernatural colouring is given are, in many instances, not so much supernatural as providential. The deliverance of Israel was due, not to a portent wrought by Elisha, but to the pure wisdom which he derived from the inspiration of God. When the counsels of princes were of none effect, and for lack of the spirit of counsel the people were perishing, his mind alone, illuminated by a wisdom from on high, saw what was the right step to take. He bade the soldiers dig trenches in the dry torrent bed, – which was the very step most likely to ensure their deliverance from the torment of thirst, and which would be done under similar circumstances to this day. They saw neither wind nor rain; but there had been a storm among the farther hills, and the swollen watercourses discharged their overflow into the trenches of the wady which were ready prepared for them, and offered the path of least resistance.

      Moab, meanwhile, had heard of the advance of the three kings through the territories of Edom. The whole military population had mustered in arms, and stood on the frontier, on the other side of the dry wady, to oppose the invasion. For they knew this would be a struggle of life and death, and that if defeated they would have no mercy to expect. When the sun rose, and its first rays burned on the wady, which had been dry on the previous evening, the water which, unknown to the Moabites, had filled the trenches in the night, looked red as blood. Doubtless it may have been stained, as Ewald says, by the red soil which gave its name to the red land of the "red king, Edom"; but as it gleamed under the dawn the Moabites thought that those seemingly crimson pools had been filled with the blood of their enemies, who had fallen by each other's swords. Their own recent experience when Jehoshaphat met them in the Valley of Salt showed them how easy it was for temporary allies to be seized by panic, and to fight among themselves.56

      The army of their invaders was composed of heterogeneous and mutually conflicting elements. Between Israel and Judah there had been nearly a century of war,57 and only a brief reunion; and Edom, recently the willing and natural ally of Moab, was not likely to fight very zealously for Judah, which had reduced her to vassalage. So the Moabites said to one another, as they pointed to the unexpected apparition of those red pools: "This is blood. The kings are surely destroyed, and they have smitten each man his fellow. Moab to the spoil!" They rushed down tumultuously on the camp of Israel, and found the soldiers of Jehoram ready to receive them. Taken by surprise, for they had expected no resistance, they were hurled back in utter confusion and with immense slaughter. The three kings pushed their advantage to the utmost. They went forward into the land, driving and smiting the Moabites before them, and ruthlessly carrying out the command attributed to Elisha. They beat down the cities – most of which in a land of flocks and herds were little more than pastoral villages; they rendered the green fields useless with stones; they filled up all the wells with earth; they felled every fruit-bearing tree of any value. At last only one stronghold, Kir-haraseth, the chief fenced town of Moab, held out against them.58 Even this fortress was sore bested. The slingers, for which Israel, and specially the tribe of Benjamin, was so famous, advanced to drive its defenders from the battlements. King Mesha fought with undaunted heroism. He decided to take the seven hundred warriors who were left to him, and cut his way through the besieging host to the king of Edom. He thought that even now he might persuade the Edomites to abandon this new and unnatural alliance, and turn the battle against their common enemies. But the numbers against him were too strong, and he found the plan impossible. Then he formed a dreadful resolution, dictated to him by the extremity of his despair. His inscription at Karcha shows that he was a profound and even fanatical believer in Chemosh, his god. Chemosh could still deliver him. If Chemosh was, as Mesha says in his inscription, "angry with his land" – if, even for a time, he allowed his faithful people and his devoted king to be afflicted – it could not be for any lack of power on his part, but only because they had in some way offended him, so that he was wroth, or because he had gone on a journey, or was asleep, or deaf.59 How could he be appeased? Only by the offering of the most precious of all the king's possessions; only by the self-devotion of the crown-prince, on whom were centred all the nation's hopes. Mesha would force Chemosh to help him for very shame. He would offer to Chemosh a human sacrifice, the sacrifice of his eldest son that should have reigned in his stead. Doubtless the young prince gave himself up as a willing offering, for that was essential to the holocaust being valid and acceptable.60

      So upon the wall of Kir-haraseth, in the sight of all the Moabites, and of the three invading armies, the brave and desperate hero of a hundred fights, who had inflicted so many reverses upon these enemies, and received so many at their hands, but who, having liberated his country, now saw all the efforts of his life ruined at one blow – took his eldest son, kindled the sacrificial fire, and then and there solemnly offered that horrible burnt-offering.61

      And it proved effectual, though far otherwise than Mesha had expected. He was delivered; and, doubtless, if ever he reared, at Kirharaseth or elsewhere, another memorial stone, he would have attributed his deliverance to his national god. But here, in the annals of Elisha, the result is hurried over, and a veil is, so to speak, dropped upon the dreadful scene

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