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英文原文
We are now called to attend the public affairs of Israel, in which we shall find Elisha concerned. Here is, I. The general character of Jehoram, king of Israel, 2Ki 3:1-3. II. A war with Moab, in which Jehoram and his allies were engaged, 2Ki 3:4-8. III. The straits which the confederate army were reduced to in their expedition against Moab, and their consulting Elisha in that distress, with the answer of peace he gave them, 2Ki 3:9-19. IV. The glorious issue of this campaign (2Ki 3:20-25) and the barbarous method the king of Moab took to oblige the confederate army to retire, 2Ki 3:26,27. The house of Ahab is doomed to destruction; and, though in this chapter we have both its character and its condition better than before, yet the threatened ruin is not far off.
1-5
The Reign of Jehoram (895 BC)
繁體中文
約蘭的統治（主前895年）
¹ 亞哈的兒子約蘭在撒瑪利亞登基作以色列王，是在猶大王約沙法第十八年；他作了十二年王。
² 他行耶和華眼中看為惡的事，但不致像他父親和母親那樣，因為他除掉了他父親所造的巴力柱像。
³ 然而，他貼近使以色列陷在罪裏的尼八的兒子耶羅波安的罪，總不離開。
⁴ 摩押王米沙牧養羊群，曾將十萬羊羔和十萬公綿羊的羊毛獻給以色列王。
⁵ 亞哈死後，摩押王背叛以色列王。
亞哈的兒子、亞哈謝的兄弟約蘭，如今坐在以色列的王位上；他雖是個壞人，這裏卻記載了他兩件值得稱許的事：—
I. 他除去了他父親的偶像。他在許多事上行惡，卻不像他父親亞哈或他母親耶洗別那樣，2Ki 3:2。他是壞的，卻沒有那樣壞，沒有如所羅門所說的那樣過分作惡，Ec 7:17。也許約沙法雖然因與亞哈家結盟而使自己的家族更壞，卻多少也使亞哈家好了一些。約蘭看見他的父親和兄弟因拜巴力而被剪除，便明智地以神的刑罰為鑑戒，除掉了巴力的柱像，定意只敬拜以色列的神，只求問他的先知，不求問別人。到此為止還算好，但這並沒有攔阻亞哈家的毀滅；不，那毀滅正是在他的日子來到，並且立即臨到他身上（2Ki 9:24），雖然他是那家中較好的一個，因為那時它罪惡的量數已經滿了。約蘭的改革幾乎算不得改革；因為，1. 他只是除掉了他父親所造的巴力柱像，就是他父親所造的那一個，這也許是出於對約沙法的禮貌，否則約沙法就不肯與他結盟，正如不肯與他兄弟結盟一樣，1Ki 22:49。但他並沒有廢除民間對巴力的敬拜，因為耶戶發現那敬拜仍然盛行，2Ki 10:19。改革他的家是好的，但這還不夠；他本當運用他的權力來改革他的國。2. 當他除掉巴力柱像時，他仍依附對牛犢的敬拜，就是耶羅波安那出於政治考量的罪，2Ki 3:3。他總不離開，因為那是維持兩個支派之間分裂的國家機器。那些只在捨棄有損於自己的罪上，卻仍保留對那有益於己的罪的愛慕的人，並不是真正、也不蒙悅納地悔改或改革。3. 他只是把巴力柱像擱置一旁，並沒有像他當作的那樣把它打碎。他暫且把它收起來，卻不知道將來或許還有再用它的機會；而耶洗別為著政治的理由，也甘願在暗中敬拜她的巴力。
II. 他盡力去奪回他兄弟所失的。正如他比他父親多一些以色列人的宗教情操，他也比他兄弟多一些君王的氣概。亞哈一死，摩押隨即背叛以色列，2Ki 1:1。我們沒有看見亞哈謝有任何懲戒或制伏他們的舉動，而是軟弱地放棄了他對他們的權益，不願承擔與他們爭戰所帶來的憂慮、勞苦和危險。他在這事上的愚昧與膽怯，以及對公眾利益的漠不關心，更加該受責備，因為摩押王所進貢的，是以色列王冠收入中十分可觀的一項：十萬羊羔和十萬公綿羊，2Ki 3:4。那時君王的財富多在牲畜而不在金錢，他們並不以親自知道羊群牛群的狀況為有損身分，因為正如所羅門所說，王冠並不傳到每一代，Pr 27:23,24。那時賦稅多以本國的土產繳納，而不以金錢為主，這對百姓是一種寬舒，至於對君王是否有利則不一定。摩押的叛變對以色列是大損失，亞哈謝卻仍安坐怠惰。然而他樓上的屋子對他竟如戰場的高處一樣致命（2Ki 1:2），他那破裂的窗櫺，使一個更為積極有為的人登上他的王位，這人至少要為保全對摩押的統治權作一番努力，不肯輕易放棄。
英文原文
The Reign of Jehoram (895 BC)
¹ Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.
² And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made.
³ Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom.
⁴ And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel a hundred thousand lambs, and a hundred thousand rams, with the wool.
⁵ But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.
Jehoram, the son of Ahab, and brother of Ahaziah, is here upon the throne of Israel; and, though he was but a bad man, yet two commendable things are here recorded of him:—
I. That he removed his father's idols. He did evil in many things, but not like his father Ahab or his mother Jezebel, 2Ki 3:2. Bad he was, but not so bad, so overmuch wicked, as Solomon speaks, Ec 7:17. Perhaps Jehoshaphat, though by his alliance with the house of Ahab he made his own family worse, did something towards making Ahab's better. Jehoram saw his father and brother cut off for worshipping Baal, and wisely took warning by God's judgments on them, and put away the image of Baal, resolving to worship the God of Israel only, and consult none but his prophets. So far was well, yet it did not prevent the destruction of Ahab's family, nay, that destruction came in his days, and fell immediately upon him (2Ki 9:24), though he was one of the best of the family, for then the measure of its iniquity was full. Jehoram's reformation was next to none; for, 1. He only put away the image of Baal which his father had made, and this probably in compliment to Jehoshaphat, who otherwise would not have come into confederacy with him, any more than with his brother, 1Ki 22:49. But he did not destroy the worship of Baal among the people, for Jehu found it prevalent, 2Ki 10:19. It was well to reform his family, but it was not enough; he ought to have used his power for the reforming of his kingdom. 2. When he put away the image of Baal, he adhered to the worship of the calves, that politic sin of Jeroboam, 2Ki 3:3. He departed not therefrom, because that was the state engine by which the division between the two tribes was supported. Those do not truly, nor acceptably, repent or reform, who only part with the sins that they lose by, but continue their affection to the sins that they get by. 3. He only put away the image of Baal, he did not break it in pieces, as he ought to have done. He laid it aside for the present, yet not knowing but he might have occasion for it another time; and Jezebel, for reasons of state, was content to worship her Baal in private.
II. That he did what he could to recover his brother's losses. As he had something more of the religion of an Israelite than his father, so he had something more of the spirit of a king than his brother. Moab rebelled against Israel, immediately upon the death of Ahab, 2Ki 1:1. And we do not find that Ahaziah made any attempt to chastise or reduce them, but tamely let go his interest in them, rather than entertain the cares, undergo the fatigues, and run the hazards, of a war with them. His folly and pusillanimity herein, and his indifference to the public good, were the more aggravated because the tribute which the king of Moab paid was a very considerable branch of the revenue of the crown of Israel: 100,000 lambs, and 100,000 wethers, 2Ki 3:4. The riches of kings then lay more in cattle than coin, and they thought it not below them to know the state of their flocks and herds themselves, because, as Solomon observes, the crown doth not endure to every generation, Pr 27:23,24. Taxes were then paid not so much in money as in the commodities of the country, which was an ease to the subject, whether it was an advantage to the prince or no. The revolt of Moab was a great loss to Israel, yet Ahaziah sat still in sloth and ease. But an upper chamber in his house proved as fatal to him as the high places of the field could have been (2Ki 1:2), and the breaking of his lattice let into his throne a man of the more active genius, that would not lose the dominion of Moab without making at least one push for its preservation.
6-19
The Expedition against Moab; Elisha Consulted (895 BC)
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遠征摩押；以利沙被求問（主前895年）
⁶ 約蘭王就在那時從撒瑪利亞出來，數點以色列眾人。
⁷ 他去見猶大王約沙法，說：「摩押王背叛了我，你肯同我去攻打摩押嗎？」他說：「我肯上去。你如何，我也如何；我的民如同你的民，我的馬如同你的馬。」
⁸ 他說：「我們從哪條路上去呢？」回答說：「從以東曠野的路上去。」
⁹ 於是以色列王、猶大王和以東王都去了。他們繞行七日的路程，軍隊和所帶的牲畜沒有水喝。
¹⁰ 以色列王說：「哀哉！耶和華招聚這三王，乃要交在摩押人的手裏！」
¹¹ 約沙法說：「這裏豈沒有耶和華的先知，我們可以求問耶和華嗎？」以色列王的一個臣僕回答說：「這裏有沙法的兒子以利沙，就是從前倒水在以利亞手上的。」
¹² 約沙法說：「他必有耶和華的話。」於是以色列王、約沙法和以東王都下去見他。
¹³ 以利沙對以色列王說：「我與你何干？你去問你父親的先知和你母親的先知吧！」以色列王對他說：「不要這樣說；因為耶和華招聚我們這三王，乃要交在摩押人的手裏。」
¹⁴ 以利沙說：「我指著所事奉、在我面前萬軍之耶和華起誓，我若不看重猶大王約沙法的情面，我必不看你，也不見你。
¹⁵ 現在你們給我找一個彈琴的來。」彈琴的時候，耶和華的手就臨到他身上。
¹⁶ 他說：「耶和華如此說：你們要在這谷中滿處挖溝。
¹⁷ 因為耶和華如此說：你們雖不見風，不見雨，這谷必滿了水，使你們和牲畜、牲口得以喝。
¹⁸ 在耶和華眼中這還算為小事；他也必將摩押人交在你們手中。
¹⁹ 你們必攻破一切堅固城邑和一切美好的城邑，砍伐各樣好樹，塞住一切水泉，用石頭毀壞一切美地。」
約蘭剛把權杖握在手中，就拿起刀劍去討伐摩押。冠冕為戴它的人帶來極大的掛慮和危險；一得尊榮便陷入爭戰。如今此處我們看到，
I. 以色列王約蘭和猶大王約沙法之間商議這次遠征。約蘭召集軍隊（王下三6），他對猶大那位敬虔之王的評價如此之高，以至於：1. 他懇求他結為盟友：你肯同我去攻打摩押嗎？ 他如願以償。約沙法說：我肯上去。你如何，我也如何（王下三7）。猶大和以色列雖然不幸分裂，卻能聯合抵擋共同的仇敵摩押。約沙法不因他們背叛大衛家而責備他們，也不以他們必須歸順為結盟條件——雖然他大有理由堅持——而是以姐妹之國對待以色列。那些不能原諒和忘記舊傷、與那些曾侵犯自己權利的人聯合的人，對自己的和平和力量都不是朋友。2. 他以他為知己而與他商議（王下三8）。他請教約沙法——比他更有智慧和經驗——他們應當從哪條路進攻摩押地；約沙法建議他們不要從最近的路、越過約旦河前去，而要繞道經過以東的曠野，好帶以東王（向他進貢的）和他的軍隊同行。兩個人總比一個人好，更何況三股合成的繩子不容易折斷。約沙法險些因與亞哈結盟而付出慘重代價，卻仍與他的兒子結盟，這次遠征也險些對他致命。與不信的人同負一軛，毫無益處。
II. 聯軍在這次遠征中陷入極大的困境。他們還沒見到敵人的面，就全軍因缺水而面臨滅亡的危險（王下三9）。他們在冒險行經曠野之前本該想到這一點——這曠野正是（或非常接近）他們的祖先缺水的那片曠野（民二十2）。神任憑他的百姓因自己的失算而陷入困境，好使他護理的智慧、大能和良善在他們的解救中得榮耀。還有甚麼比水更廉價、更普遍呢？它是田野走獅的飲料（詩一零四11）。然而缺乏它，很快就使君王和軍隊卑微傾覆。以色列王悲痛地哀嘆眼前的困境，以及他們落在仇敵摩押人手中的緊迫危險——他們因乾渴而衰弱，必成為易得的獵物（王下三10）。招聚這些王的是他；然而他卻把責任推到護理身上，視之為不友善：耶和華招聚了他們。如此人的愚昧傾覆自己的道，然後他的心就抱怨耶和華（箴十九3）。
III. 約沙法在此危急之際提出好建議，要求問神（王下三11）。他們如今所在之地，不能不使他們想起他們祖先所告訴他們的奇事——從磐石中取出水來適時供應以色列。我們可以推想，這思想鼓勵約沙法發問：這裏豈沒有耶和華的先知，如同摩西嗎？ 他更是因為這繞行曠野的路線是他建議的而更加關切（王下三8）。約沙法如今求問耶和華是好的，但他若早些這樣做——在投入這場戰爭之前，或在選擇這條路線之前——就更好了；困境或許就可以避免。好人有時疏忽健忘，直到需要和苦難驅使他們才盡本分。
IV. 以利沙被推薦為適合他們請教的人（王下三11）。此處我們可以驚奇：1. 以利沙竟隨營出征，尤其是在這樣艱辛的行軍中，作為志願者——無人邀請、無人注意、毫無尊榮職位；不是作戰爭祭司（申二十2）或軍事會議主席，而是如此默默無聞，以至於沒有一個王知道他們營中的寶庫裏有這樣的珍寶，也不知道隨行人員中有如此好的朋友。我們可以推想，以利沙是受天上特別的指示而隨軍的——作為以色列的戰車馬兵。如此神以他恩典的福氣搶先於他的百姓，為那些沒有為自己預備的人預備了他的神諭。若非神對我們——無論靈魂身體——的眷顧超過我們自己的謹慎，我們的處境常常會很糟。2. 以色列王的一個僕人竟知道他在那裏，而王自己卻不知道。這僕人大概像俄巴底對他父親亞哈那樣，是一個敬畏耶和華的人；以利沙向這樣的人而不是向諸王顯明自己。這僕人對以利沙的描述是：他就是從前倒水在以利亞手上的，即他是他的僕人，尤其在他洗手時伺候他。要做大的，當學習服事人；要升高的，當從卑微開始。
V. 諸王向以利沙求助。他們下到他的住處（王下三12）。約沙法如此看重一位有耶和華話語的先知，以至於親自降尊去訪問他，而不是派人叫他上來。另兩位則因身處困境而去討好先知。自卑的反而被升高，看起來偉大——當三個王來叩他的門、懇求他幫助時；參見啟三9。
VI. 以利沙對他們的接待。1. 他對邪惡的以色列王非常直言不諱（王下三13）：我與你何干？你怎能指望從我這裏得平安的答覆？去問你父親和母親的先知吧——你在興盛時所支持和供養的先知，如今在你困境中讓他們幫助你吧。以利沙不像約沙法那樣被他表面的、虛偽的改革所蒙蔽；他知道他雖然除掉了巴力的像，巴力的先知在他眼中仍然寶貴，其中一些或許此刻就在他營中。「去吧，」他說，去問他們。去問你們所事奉的神吧（士十14）。世界和肉體管轄了你們，讓它們幫助你們吧；為甚麼神要被你們求問呢？（出十四3）。以利沙因他邪惡而潔淨地憤慨，當面告訴他，自己幾乎找不到心思去看他或見他（王下三14）。約蘭作為君王當受尊敬，但作為邪惡的人他是卑鄙之人，當被定罪（詩十五4）。以利沙作為臣民願意尊敬他，但作為先知他要使他知道自己的罪孽。對於那些有非常委任的人而言（雖然不適合普通人），對王說你這邪惡的人是合宜的（伯三十四18）。約蘭頗有自制力，忍耐地接受這直言不諱；他如今不在乎聽巴力的先知，卻謙卑地向以色列的神和他的先知求助，將眼前的情形描述為非常淒慘，謙卑地將之交託先知慈悲的關懷。實際上他承認自己不配，但不要讓別的王因他而滅亡。2. 以利沙對敬虔的猶大王極為尊敬，看重他的情面，並為他的緣故為他們眾人求問耶和華。與那些蒙神恩寵、蒙先知敬愛的人同在是好的。邪惡的人常常因與敬虔人的友誼和交往而得好處。3. 他使自己平靜下來領受神的指示。他的心因見約蘭而有些煩躁不安；雖然他沒有因此陷入有罪的激動或忿怒，也沒有口不擇言，但他眼前的熱心使他暫時不適合禱告和聖靈的運行——那需要一顆非常平靜安寧的心。因此他叫了一個彈琴的來（王下三15）——一個敬虔的樂手，慣於彈琴唱詩。聽見神的讚美被美妙地唱出，如同大衛所安排的，會振奮他的心、安定他的靈，幫助他進入與神說話和從神領受的正確狀態。我們看見一群先知在瑟和鼓之前說預言（撒上十5）。那些要與神相交的人必須保持心靈平靜安寧。以利沙既被這屬天的音樂所更新、靈裏的翻騰平息下來，耶和華的手就臨到他身上，他這次的來訪比三個王的來訪更尊榮他。4. 神藉著他賜給他們保證：眼前困境的結局將是舒適而榮耀的。（1）他們必很快得到水的供應（王下三16-17）。為試驗他們的信心和順服，他吩咐他們在谷中滿處挖溝以盛水。那些期望神祝福的人當為之預備地方，挖池讓雨水填滿，如同他們在流淚谷中所做的，使之成為泉源（詩八十四6）。為增加奇妙，他告訴他們必有足夠的水，卻無風也無雨。以利亞藉禱告從雲中得水，以利沙卻從無人知曉之處取水。這些水的源頭將如尼羅河的源頭一樣隱秘。神不受第二因的限制。通常神以豐沛的雨水滋潤他的產業（詩六十八9），但這裏無雨而成——至少那地方無雨。也許在這場合，大深淵的泉源裂開了；為了增加神蹟，看來只有那谷滿了水，別處卻絲毫沒有。（2）這供應是得勝的憑據（王下三18）：這在耶和華眼中還算為小事；你們不僅不致滅亡，還要凱旋而歸。 神既白白賜給不配的人，也豐富地賜予，如他自己的樣式，超過我們所能求所想的。他的賜予超過我們的祈求和期望。那些誠心尋求神恩典之甘露的人必得著，並因此成為得勝有餘的人。應許他們要作那叛逆之地的主人，並被允許將之荒廢傾覆（王下三19）。律法禁止他們在圍城時砍伐果樹（申二十19），但當這是為了公義，使那因不納當納的貢物而喪失其果子之地挨餓時，則不在禁止之列。
英文原文
The Expedition against Moab; Elisha Consulted (895 BC)
⁶ And king Jehoram went out of Samaria the same time, and numbered all Israel.
⁷ And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy people, and my horses as thy horses.
⁸ And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom.
⁹ So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them.
¹⁰ And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab!
¹¹ But Jehoshaphat said, Is there not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah.
¹² And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.
¹³ And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab.
¹⁴ And Elisha said, As the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee.
¹⁵ But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him.
¹⁶ And he said, Thus saith the LORD, Make this valley full of ditches.
¹⁷ For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts.
¹⁸ And this is but a light thing in the sight of the LORD: he will deliver the Moabites also into your hand.
¹⁹ And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones.
Jehoram has no sooner got the sceptre into his hand than he takes the sword into his hand, to reduce Moab. Crowns bring great cares and perils to the heads that wear them; no sooner in honour than in war. Now here we have,
I. The concerting of this expedition between Jehoram king of Israel and Jehoshaphat king of Judah. Jehoram levied an army (2Ki 3:6), and such an opinion he had of the godly king of Judah that, 1. He courted him to be his confederate: Wilt thou go with me against Moab? And he gained him. Jehoshaphat said, I will go up. I am as thou art, 2Ki 3:7. Judah and Israel, though unhappily divided from each other, yet can unite against Moab a common enemy. Jehoshaphat upbraids them not with their revolt from the house of David, nor makes it an article of their alliance that they shall return to their allegiance, though he had good reason to insist upon it, but treats with Israel as a sister-kingdom. Those are no friends to their own peace and strength who can never find in their hearts to forgive and forget an old injury, and unite with those that have formerly broken in upon their rights. Quod initio non vulvit, tractu temporis invalescit—That which was originally destitute of authority in the progress of time acquires it. 2. He consulted him as his confidant, 2Ki 3:8. He took advice of Jehoshaphat, who had more wisdom and experience than himself, which way they should make their descent upon the country of Moab; and he advised that they should not march against them the nearest way, over Jordan, but go round through the wilderness of Edom, that they might take the king of Edom (who was tributary to him) and his forces along with them If two be better than one, much more will not a three-fold cord be easily broken. Jehoshaphat had like to have paid dearly for joining with Ahab, yet he joined with his son, and this expedition also had like to have been fatal to him. There is nothing got by being yoked with unbelievers.
II. The great straits that the army of the confederates was reduced to in this expedition. Before they saw the face of an enemy they were all in danger of perishing for want of water, 2Ki 3:9. This ought to have been considered before they ventured a march through the wilderness, the same wilderness (or very near it) where their ancestors wanted water, Nu 20:2. God suffers his people, by their own improvidence, to bring themselves into distress, that the wisdom, power, and goodness of his providence may be glorified in their relief. What is more cheap and common than water? It is drink to every beast of the field, Ps 104:11. Yet the want of it will soon humble and ruin kings and armies. The king of Israel sadly lamented the present distress, and the imminent danger it put them in of falling into the hands of their enemies the Moabites, to whom, when weakened by thirst, they would be an easy prey, 2Ki 3:10. it was he that had called these kings together; yet he charges it upon Providence, and reflects upon that as unkind: The Lord has called them together. Thus the foolishness of man perverteth his way, and then his heart fretteth against the Lord, Pr 19:3.
III. Jehoshaphat's good motion to ask counsel of God in this exigency, 2Ki 3:11. The place they were now in could not but remind them of the wonders of which their fathers told them, the waters fetched out of the rock for Israel's seasonable supply. The thought of this, we may suppose, encouraged Jehoshaphat to ask, Is there not here a prophet of the Lord, like unto Moses? He was the more concerned because it was by his advice that they fetched this compass through the wilderness, 2Ki 3:8. It was well that Jehoshaphat enquired of the Lord now, but it would have been much better if he had done it sooner, before he engaged in this war, or steered this course; so the distress might have been prevented. Good men are sometimes remiss and forgetful, and neglect their duty till necessity and affliction drive them to it.
IV. Elisha recommended as a proper person for them to consult with 2Ki 3:11. And here we may wonder, 1. That Elisha should follow the camp, especially in such a tedious march as this, as a volunteer, unasked, unobserved, and in no post of honour at all; not in the office of priest of the war (De 20:2) or president of the council of war, but in such obscurity that none of the kings knew they had such a jewel in the treasures of their camp, nor so good a friend in their retinue. We may suppose it was by special direction from heaven that Elisha attended the war, as the chariot of Israel and the horsemen thereof. Thus does God anticipate his people with the blessings of his goodness and provide his oracles for those that provide them not for themselves. It would often be bad with us if God did not take more care of us, both for soul and body, than we take for ourselves. 2. That a servant of the king of Israel knew of his being there when the king himself did not. Probably it was such a servant as Obadiah was to his father Ahab, one that feared the Lord; to such a one Elisha made himself known, not to the kings. The account he gives of him is that it was he that poured water on the hands of Elijah, that is, he was his servant, and particularly attended him when he washed his hands. He that will be great, let him learn to minister: he that will rise high, let him begin low.
V. The application which the kings made to Elisha. They went down to him to his quarters, 2Ki 3:12. Jehoshaphat had such an esteem for a prophet with whom the word of the Lord was that he would condescend to visit him in his own person and not send for him up to him. The other two were moved by the straits they were in to make their court to the prophet. He that humbled himself was thus exalted, and looked great, when three kings came to knock at his door, and beg his assistance; see Re 3:9.
VI. The entertainment which Elisha gave them. 1. He was very plain with the wicked king of Israel (2Ki 3:13): "What have I to do with thee? How canst thou expect an answer of peace from me? Get thee to the prophets of thy father and mother, whom thou hast countenanced and maintained in thy prosperity, and let them help thee now in thy distress." Elisha was not imposed upon, as Jehoshaphat was, by his partial and hypocritical reformation; he knew that, though he had put away the image of Baal, Baal's prophets were still dear to him, and perhaps some of the were now in his camp. "Go," said he, "go to them. Get you to the gods whom you have served, Jdg 10:14. The world and the flesh have ruled you, let them help you; why should God be enquired of by you?" Ex 14:3. Elisha tells him to his face, in a holy indignation at his wickedness, that he can scarcely find in his heart to look towards him or to see him, 2Ki 3:14. Jehoram is to be respected as a prince, but as a wicked man he is a vile person, and is to be condemned, Ps 15:4. Elisha, as a subject, will honour him, but as a prophet he will cause him to know his iniquity. For those that had such an extraordinary commission it was fit (though not for a common person) to say to a king, Thou art wicked, Job 34:18. Jehoram has so much self-command as to take this plain dealing patiently; he cares not now for hearing of the prophets of Baal, but is a humble suitor to the God of Israel and his prophet, representing the present case as very deplorable and humbly recommending it to the prophet's compassionate consideration. In effect, he owns himself unworthy, but let not the other kings be ruined for his sake. 2. Elisha showed a great respect to the godly king of Judah, regarded his presence, and, for his sake, would enquire of the Lord for them all. It is good being with those that have God's favour and his prophet's love. Wicked people often fare the better for the friendship and society of those that are godly. 3. He composed himself to receive instructions from God. His mind was somewhat ruffled and disturbed at the sight of Jehoram; though he was not put into a sinful heat or passion, nor had spoken unadvisedly, yet his zeal for the present indisposed him for prayer and the operations of the Spirit, which required a mind very calm and sedate. He therefore called for a musician (2Ki 3:15), a devout musician, one accustomed to play upon his harp and sing psalms to it. To hear God's praises sweetly sung, as David had appointed, would cheer his spirits, and settle his mind, and help to put him into a right frame both to speak to him and to hear from him. We find a company of prophets prophesying with a psaltery and a tabret before them, 1Sa 10:5. Those that desire communion with God must keep their spirits quiet and serene. Elisha being refreshed, and having the tumult of his spirits laid by this divine music, the hand of the Lord came upon him, and his visit did him more honour than that of three kings. 4. God, by him, gave them assurance that the issue of the present distress would be comfortable and glorious. (1.) They should speedily be supplied with water, 2Ki 3:16,17. To try their faith and obedience, he bids them make the valley full of ditches to receive the water. Those that expect God's blessings must prepare room for them, dig the pools for the rain to fill, as they did in the valley of Baca, and so made even that a well, Ps 84:6. To raise the wonder, he tells them they shall have water enough, and yet there shall be neither wind nor rain. Elijah, by prayer, obtained water out of the clouds, but Elisha fetches it nobody knows whence. The spring of these waters shall be as secret as the head of the Nile. God is not tied to second causes. Ordinarily it is by a plentiful rain that God confirms his inheritance (Ps 68:9), but here it is done without rain, at least without rain in that place. Some of the fountains of the great deep, it is likely, were broken up on this occasion; and, to increase the miracle, that valley only (as it should seem) was filled with water, and no other place had any share of it. (2.) That supply should be an earnest of victory (2Ki 3:18): "This is but a light thing in the sight of the Lord; you shall not only be saved from perishing, but shall return in triumph." As God gives freely to the unworthy, so he gives richly, like himself, more than we are able to ask or think. His grants out-do our requests and expectations. Those that sincerely seek for the dew of God's grace shall have it, and by it be made more than conquerors. It is promised that they shall be masters of the rebellious country, and they are permitted to lay it waste and ruin it, 2Ki 3:19. The law forbade them to fell fruit-trees to be employed in their sieges (De 20:19), but not when it was intended, in justice, for the starving of a country that had forfeited its fruits, by denying tribute to those to whom tribute was due.
20-27
The Defeat of the Moabites (895 BC)
繁體中文
摩押人被擊敗（主前895年）
*²⁰ 到了早晨，獻素祭的時候，有水從以東而來，遍地就滿了水。
²¹ 摩押眾人聽見三王上來要與他們爭戰，就聚集凡能束腰的，以上的人，站在邊界。
²² 他們早晨起來，日光照在水上，摩押人從對面看見水紅如血，
²³ 就說：「這是血啊！三王必是互相擊殺，彼此都滅了。摩押人哪，現在我們去搶奪財物吧！」
²⁴ 他們到了以色列營中，以色列人就起來擊殺摩押人，摩押人在以色列人面前逃跑。以色列人往前追殺摩押人，直追入摩押境內，
²⁵ 毀壞了他們的城邑。各人將石頭拋在一切美地上，塞滿了一切水泉，砍伐各樣好樹。只剩下吉珥哈列設的石頭，然而甩石的兵士四圍攻擊那城。
²⁶ 摩押王見戰事激烈，難以對抗，就帶領七百拔刀的人，要衝到以東王那裏去，卻是不能。
²⁷ 於是他將那應當接續他作王的長子，在城牆上獻為燔祭。以色列人遭遇大怒，於是他們離開他，回本地去了。
I. 我們在此看到神藉以利沙所應許的那兩樣東西的屬天恩賜——水和勝利；而前者不僅是後者的憑據，更是後者的手段。那創造並統管穹蒼之上和之下一切水的神，忽然賜給他們豐盛的水，為他們成就雙重的功用。
1. 它解救了他們瀕臨滅亡的軍隊（王下三20）。而且非常值得注意的是，這解救恰好在耶路撒冷祭壇上獻早祭的時候臨到——一個確定而為人普遍知道的時刻。以利沙選擇那時刻作他的禱告時辰（也許朝向聖殿，因為他們出去打仗、駐紮在遠處時，禱告當如此行，王上八44），以表示他與聖殿事奉的相交，以及他期望因著那大祭的功勞而得勝。我們如今不能指定哪個時辰比別的更蒙悅納，因為我們的大祭司總是為我們顯現，呈獻並懇求他的祭。神選擇那時刻作施恩的時辰，是為尊榮那被人藐視的每日獻祭。神正是在獻晚祭的時候答應了但以理的禱告（但九21）；因為他要承認自己所設立的。
2. 它使他們那準備歡慶的仇敵受了欺騙，趨向毀滅。摩押人得到通知知道聯軍推進，就將凡能束腰的都部署在邊界，準備給以色列人熱烈的迎接（王下三21），滿心以為對付一支經過以東曠野長途跋涉而疲憊不堪的軍隊必是輕而易舉。但請看，
（1）他們多麼容易陷入自己的幻覺中。請留意他們自欺的步驟。[1] 他們看見以色列軍隊駐紮的山谷中的水，就臆想那是血（王下三22），因為他們知道那山谷是乾的，而（既沒有下雨）就想不到那是水。日頭照在上面，也許天色發紅——是要變壞的天氣的預兆（太十六3），果然對他們成了變壞的天氣。水因此看起來發紅，加上他們自己的幻想——他們樂意相信對自己有利的事——就暗示說：這是血；神任憑他們如此自欺。[2] 若他們的營中充滿了血，他們就斷定：「那些王一定鬧翻了（不同利益的盟友容易如此），他們互相擊殺了（王下三23），因為除了他們自己，誰還會殺他們呢？」[3]「若那些軍隊互相擊殺，我們只管去分贓。摩押人哪，現在我們去搶奪財物吧！」這些是其中一些樂觀的人逐步的臆測——他們自以為比鄰人更聰明、更幸福；其餘的人既渴望如此，也就樂意相信確實如此。我們所願的，我們就輕易相信。 如此那些將要被毀滅的人首先受了欺騙（啟二十8），而沒有誰比自欺的人受騙得更徹底。
（2）他們因此多麼致命地衝向自己的毀滅。他們毫不在意地衝入以色列營中要搶掠，卻在為時已晚時才醒悟。以色列人因以利沙給他們的勝利保證而大受激勵，全力攻擊他們，將他們擊潰，並追殺進他們的國境（王下三24），將其地荒廢（王下三25）——毀壞城邑、破壞土地、塞住水泉、砍伐樹木，只留下京城屹立——他們用攻城器械在其城牆上打出大缺口。這就是他們背叛以色列所得的下場。有誰向神剛硬而得亨通呢？
II. 在本章末了，我們被告知摩押王在發現自己被圍困者逼到絕境、京城即將落入他們手中時所做的。1. 他嘗試了一件英勇之舉。他召集了七百精兵，帶着他們突襲以東王的防禦工事——以東王在這次遠征中不過是個僱傭兵，他想若猛烈攻擊，大概不會遇到太大的抵抗，如此他便可從那個方向突圍。但事與願違；連以東王也勝過了他，迫使他退卻（王下三26）。2. 此計不成，他做了一件野蠻殘忍的事：他把自己的兒子、那要接續他作王的長子——對他自己和他的百姓而言再沒有比這更親愛的了——在城牆上獻為燔祭（王下三27）。他的用意是：（1）求得他的神基抹的恩寵——那是個魔鬼，以流血、殺人和毀滅人類為樂。偶像崇拜者以為，祭物對他們越親愛，獻給他們的神就越蒙悅納，因此把兒女在火中焚燒以尊榮他們的神。（2）使圍城者恐懼，迫使他們退兵。因此他在城牆上、在他們眼前這樣做，使他們看見他所決心採取的絕望手段，以及他會怎樣不惜代價地保衛他的城和性命。他有意藉此使他們顯得可憎，並激怒和挑動自己的百姓反對他們。這產生了效果：以色列人遭遇大怒，因為是他們把他逼到這絕境；於是他們解圍回去。溫柔慷慨的心靈，雖然有理，也不肯做那會逼人發狂、使人絕望的事。
英文原文
The Defeat of the Moabites (895 BC)
²⁰ And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water.
²¹ And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border.
²² And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood:
²³ And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.
²⁴ And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their country.
²⁵ And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kir-haraseth left they the stones thereof; howbeit the slingers went about it, and smote it.
²⁶ And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could not.
²⁷ Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to their own land.
I. We have here the divine gift of both those things which God had promised by Elisha—water and victory, and the former not only a pledge of the latter, but a means of it. God, who created, and commands, all the waters, both above and beneath the firmament, sent them an abundance of water on a sudden, which did them double service.
1. It relieved their armies, which were ready to perish, 2Ki 3:20. And, which was very observable, this relief came just at the time of the offering of the morning sacrifice upon the altar at Jerusalem, a certain time, and universally known. That time Elisha chose for his hour of prayer (it is likely looking towards the temple, for so there were to do in their prayers when they were going out to battle and encamped at a distance, 1Ki 8:44), in token of his communion with the temple-service, and his expectation of success by virtue of the great sacrifice. We now cannot pitch upon any hour more acceptable than another, because our high priest is always appearing for us, to present and plead his sacrifice. That time God chose for the hour of mercy to put an honour upon the daily sacrifice, which had been despised. God answered Daniel's prayer just at the time of the evening sacrifice (Da 9:21); for he will acknowledge his own institutions.
2. It deceived their enemies, who were ready to triumph, into the destruction. Notice was given to the Moabites of the advances of the confederate army, to oppose which all that were able to put on armour were posted upon the frontiers, where they were ready to give the Israelites a warm reception (2Ki 3:21), promising themselves that it would be easy dealing with an army fatigued by so long a march through the wilderness of Edom. But see here,
(1.) How easily they were drawn into their own delusions. Observe the steps of their self-deceit. [1.] They saw the water in the valley where the army of Israel encamped, and conceited it was blood (2Ki 3:22), because they knew the valley to be dry, and (there having been no rain) could not imagine it should be water. The sun shone upon it, and probably the sky was red and lowering, a presage of foul weather that day (Mt 16:3), and so it proved to them. But, this making the water look red, their own fancies, which made them willing to believe what made for them, suggested, This is blood, God permitting them thus to impose upon themselves. [2.] If their camp was thus full of blood, they conclude, "Certainly the kings have fallen out (as confederates of different interests are apt to do) and they have slain one another (2Ki 3:23), for who else should slay them?" And, [3.] "If the armies have slain one another, we have nothing to do but to divide the prey. Now therefore, Moab, to the spoil." These were the gradual suggestions of some sanguine spirits among them, that thought themselves wiser and happier in their conjectures than their neighbours; and the rest, being desirous it should be so, were forward to believe it was so. Quod volumus facile credimus—What we wish we readily believe. Thus those that are to be destroyed are first deceived (Re 20:8), and none are so effectually deceived as those that deceive themselves.
(2.) How fatally they thereby ran upon their own destruction. They rushed carelessly into the camp of Israel, to plunder it, but were undeceived when it was too late. The Israelites, animated by the assurances Elisha had given them of victory, fell upon them with the utmost fury, routed them, and pursued them into their own country (2Ki 3:24), which they laid waste (2Ki 3:25), destroyed the cities, marred the ground, stopped up the wells, felled the timber, and left only the royal city standing, in the walls of which they made great breaches with their battering engines. This they got by rebelling against Israel. Who ever hardened his heart against God and prospered?
II. In the close of the chapter we are told what the king of Moab did when he found himself reduced to the last extremity by the besiegers, and that his capital city was likely to fall into their hands. 1. He attempted that which was bold and brave. He got together 700 choice men, and with them sallied out upon the intrenchments of the king of Edom, who, being but a mercenary in this expedition, would not, he hoped, make any great resistance if vigorously attacked, and so he might make his escape that way. But it would not do; even the king of Edom proved too hard for him, and obliged him to retire, 2Ki 3:26. 2. This failing, he did that which was brutish and barbarous; he took his own son, his eldest son, that was to succeed him, than whom nothing could be more dear to himself and his people, and offered him for a burnt-offering upon the wall, 2Ki 3:27. He designed by this, (1.) To obtain the favour of Chemosh his god, which, being a devil, delighted in blood and murder, and the destruction of mankind. The dearer any thing was to them the more acceptable those idolaters thought it must needs be if offered in sacrifice to their gods, and therefore burnt their children in the fire to their honour. (2.) To terrify the besiegers, and oblige them to retire. Therefore he did it upon the wall, in their sight, that they might see what desperate courses he resolved to take rather than surrender, and how dearly he would sell his city and life. He intended hereby to render them odious, and to exasperate and enrage his own subjects against them. This effect it had: There was great indignation against Israel for driving him to this extremity, whereupon they raised the siege and returned. Tender and generous spirits will not do that, though just, which will drive any man distracted, or make him desperate.
我們現在被引導留意以色列的公共事務，在其中將看見以利沙的參與。本章記載：I. 以色列王約蘭的一般品格，2Ki 3:1-3。II. 約蘭與他的盟國所捲入的與摩押的戰爭，2Ki 3:4-8。III. 聯軍在征討摩押的途中陷入的困境，以及他們在患難中向以利沙求問，並以利沙所賜平安的答覆，2Ki 3:9-19。IV. 這場戰役輝煌的結局（2Ki 3:20-25），以及摩押王迫使聯軍撤退所用的野蠻手段，2Ki 3:26,27。亞哈的家注定要滅亡；雖然在本章中我們看見這家的品格與處境似乎比先前好轉，然而所宣告的毀滅已不遠了。