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2 Kings 3 | Amazing Grace from the Outset of His Ministry, Elisha Proved Himself to Be a Worker of Miracles Like His Master and Predecessor, Elijah

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2 Kings 3 | Amazing Grace from the Outset of His Ministry, Elisha Proved Himself to Be a Worker of Miracles Like His Master and Predecessor, Elijah Men’s Study & Coffee | January 30, 2018 | 2 Kings, Week Three (*notes from “Be Distinct” by Warren Wiersbe) 2 Kings 3 | Amazing Grace From the outset of his ministry, Elisha proved himself to be a worker of miracles like his master and predecessor, Elijah. He opened the Jordan River and crossed on dry land, and then he purified the water at Jericho. Except for calling down judgment on a group of arrogant young men (2:23–25), Elisha’s miracles were primarily revelations of God’s grace and mercy. Elijah reminds us of John the Baptist with his ax, winnowing fork, and baptism of fire (Matt. 3:1–12; Luke 1:17); but Elisha reminds us of our Savior who had compassion on the multitudes and “went about doing good” (Acts 10:38). The miracles recorded in 2 Kings 3-4 certainly magnify the grace of God. Grace defeats the enemy. (2 Kings 3:1–27) When Ahaziah died, his brother Joram became king of Israel (1:17). He was also called Jehoram, but since that was also the name of Jehoshaphat’s son and the coregent of Judah, we’ll call the king of Israel Joram. Being a son of Ahab and Jezebel, the new king was hardly a godly man, but at least he removed an image dedicated to Baal (1 Kings 16:32–33) and he showed some respect for Elisha. However, neither Baal worship nor the golden calves were removed from the land during his reign, and the image of Baal Joram removed found its way back and Jehu had to destroy it (10:27). A costly rebellion (vv. 4–8; see 1:1). The land of Moab was especially suited for raising sheep, but an annual tribute to Israel of 100,000 lambs and the wool of 100,000 rams was certainly demanding. Ahab’s death and Ahaziah’s brief reign of less than two years gave Mesha opportunity to rebel. When Joram, a younger man, took the throne of Israel, it seemed like an opportune time for Moab to break the yoke once and for all. But Joram didn’t want to lose all that free income, and he didn’t want his people to think he was a weak ruler, so he took a military census and prepared for war. Jehoram, now coregent of Judah, was married to Joram’s sister Athaliah, so it seemed only right for Joram to ask King Jehoshaphat to go with him to punish Moab. A year before, the Moabites and Ammonites had declared war on Judah and Jehoshaphat had soundly defeated them with the Lord’s help (2 Chron. 20). Joram wanted allies like that at his side! The two kings decided not to attack from the north because the northern border of Moab was heavily fortified and the Ammonites might interfere, but to make an attack from around the southern extremity of the Dead Sea. Joram’s army would march south through Judah and pick up Jehoshaphat’s men, and then both armies would march through Edom and join with the Edomite army at the more vulnerable southern border of Moab. A needy army (vv. 9–14). The plan was a good one. Joram’s army left Samaria and after a three-day march joined Jehoshaphat’s army in Judah, probably at Jerusalem. Then both armies proceeded south to Edom, a journey of about four days. So, after this seven-day march, the armies arrived at the valley at the southern end of the Dead Sea, between the mountains of Judah and Moab. Everything was going well except they were out of water. The soldiers were thirsty and so were the baggage animals and the cattle brought along for food. Conveniently forgetting that his father’s god Baal was the rain god, King Joram responded to the situation by blaming the Lord for their plight (v. 10). Jehoshaphat, on the other hand, suggested they consult the Lord and see what He wanted them to do. He had given the same advice to Ahab years before when they had joined forces to fight the Syrians (1 Kings 22). Joram didn’t know any prophets of the Lord and didn’t even know Elisha was in the area. One of his own officers had to tell him the prophet had joined the troops, certainly by the leading of the Lord. At that hour, Elisha was the most valuable man in the combined armies of the three nations. Elisha had compared Elijah to the army of Israel (2:12), but now Elisha was more powerful than three armies! We aren’t told where Elisha was, but the three kings humbled themselves and went there to ask for his help. When Jehoshaphat joined with Ahab to fight the Syrians, the Lord’s prophet rebuked him for compromising (2 Chron. 19:1–4); but now, the presence of a descendant of King David was the key to victory. Elisha made it clear that he wasn’t helping Joram, son of Ahab, but Jehoshaphat, son of David. Once again, it is God’s covenant with David that introduces the grace of God and brings about God’s rescue of His people. Joram’s reply still smacked of unbelief: “We’re all in this together and are in danger of being defeated!” But when it came to confronting kings, Elisha was as fearless as his mentor, Elijah. A divine intervention (vv. 15–27). The music of the harpist brought quietness to the prophet’s mind and heart and helped to facilitate his communion with the Lord. Then Elisha revealed God’s plan. The kings were to command their soldiers to dig ditches or pits in the dry valley. God would send rain in the distant mountains, but the Moabite army wouldn’t know it because there would be no sound of wind or storm. The rain would create a flood that would move down from the mountains and cover the arid plain. Some of the water would collect in the pits or trenches and be available for the men and animals to drink. But God would also use those pools to deceive and defeat the Moabite army. Elisha didn’t explain how. Then Elisha added God would enable the three armies to defeat the Moabites, but it must be a complete victory. They were to tear down, stone by stone, all the fortified cities in Moab and throw the stones in the fields. They must also cut down the trees and stop up the wells. In other words, the three armies should so destroy Moab’s resources they would not be able to regroup and start fighting back. The priests back in Jerusalem were offering the early morning sacrifice when the rain that fell in the mountains came flooding into the valley. It filled the trenches and formed pools on the earth, and the soldiers, cattle, and baggage animals were all able to drink to the full. But the Moabite army assembled at the border knew nothing about the rain! God arranged that the reflection of the sun on the pools gave the illusion of blood, and the Moabites were deceived into thinking that the three armies had slaughtered each other. (This had happened to the armies of Moab, Ammon and Edom when they attacked King Jehoshaphat, 2 Chron. 20:22– 30.) Confident of their safety and the opportunity for wealth, the Moabites attacked the camp of the three kings and were soundly defeated and chased away. The three armies obeyed God’s command and moved into Moab intent on destroying their cities and doing as much damage to their natural resources as possible. The king of Moab and his army retreated to Kir Hareseth, the capital at that time, and the invading armies laid siege to it but couldn’t break through. The king of Moab tried to get through the lines to Edom, perhaps to persuade his former allies to help him, but the plan didn’t work. His final step was to turn to his god Chemosh and offer him the life of the crown prince. He did this publicly, on the wall of the city, and the result was the armies called off the siege and returned to their lands. A strange ending (v. 27). Joram succeeded in punishing Moab for breaking their agreement, but what was it that ended the war? The phrase “great indignation against Israel” (KJV and NKJV) has been translated “the fury against Israel” (NIV), “there came great wrath against Israel” (NASB), “the anger against Israel was great” (NLT), and “Great indignation came upon Israel” (Berkeley). The New English Bible reads, “The Israelites were filled with such consternation at this sight, that they struck camp and returned to their own land.” The marginal reading is, “There was such great anger against the Israelites.” We can’t believe the false god Chemosh did anything to stop the invaders or that Jehovah would allow a brutal pagan sacrifice to take glory from His name. “I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images” (Isa. 42:8). This leaves us with three possibilities. Perhaps the sacrifice gave fresh courage and zeal to the Moabites so their army attacked with new enthusiasm and drove the invaders back. Or, perhaps the Israelites were so disgusted at the sacrifice they packed up and left, and the other two kings followed with their armies. Human sacrifices were forbidden by the Mosaic Law (Lev. 20:1–5) and Jehoshaphat may have felt guilty his siege had caused the death of the crown prince.
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