And mar every good piece of land with stones— Commentators seem to have been at no pains to account for this part of the punishment of the king of Moab's rebellion; though it does not appear very easy to conceive how the thing was to be done to any purpose; and, indeed, without giving as much trouble, or more, to Israel to gather these stones, and carry them on the lands of the Moabites, as to the latter to gather them up again, and carry them off. I would therefore propose it to the learned to consider, whether we may not understand the passage of Israel's doing that nationally, and as victors, which was done by private persons very frequently in these countries in ancient times, by way of revenge, and which is mentioned in some of the old Roman laws. Egmont and Hayman, who speak of the contentions and vindictive temper of the Arabs, tell us, they were ignorant however, "whether that people still retained the method of revenge formerly common among them, and which is called σκοπελισμος, mentioned in lib. ff. Digest. de extraord. Criminib. which contains the following account: 'In the province of Arabia there is a crime called σκοπελισμος, or fixing of stones; it being a frequent practice among them, to place stones in the grounds of those with whom they were at a variance, as a warning, that any person who dared to till that field should infallibly be slain by the contrivance of those who placed the stones there.' This malicious practice," they add, "is thought to have had its origin in Arabia Petraea." See their Travels through part of Europe, &c. vol. 2: p. 156. If the Israelites as victors, who could prescribe what laws they thought proper to the conquered, placed such stones in the best grounds of the Moabites, as interdicting them from tillage, on pain of their owners being destroyed, they without much trouble effectually marred such fields, as long as their power over Moab lasted, which had before this continued some time, and by the suppression of this rebellion might be supposed to continue long. As it was an ancient practice in these countries, might it not be supposed to be as ancient as the times of Elisha, and that he referred to it? Observations, p. 443.
REFLECTIONS.—War being resolved, Jehoram musters his forces, and, to strengthen himself the more,
1. Solicits and obtains the assistance of Jehoshaphat. At a council held, Jehoshaphat advises to fall upon the Moabites, not by the nearest way over Jordan, but through the wilderness of Edom, in order to surprise them.
2. The advice was followed, but it had nearly proved fatal to their army; and no wonder, when they had not consulted God about their way. The want of water parched them with thirst; and Jehoram, with murmurs against Providence, is ready to despair through fear of being attacked by the king of Moab in this dispirited and weakened situation. Note; (1.) If we keep company with sinners, we shall be in danger of smarting under their rod. (2.) They who will not consult God to direct their way, will yet quarrel at his providence, when involved in difficulties, into which their own imprudence has brought them.
3. Jehoshaphat now reflects on his error, and, to amend it before it be too late, inquires after a prophet. In a camp he was little to be expected; but so God ordered it, who foresaw these difficulties, that Elisha should attend the army; and though the kings knew not of him, a godly Israelite of their servants had been favoured with his company, and could give them information concerning him. Hereupon, the kings immediately wait on him in his tent, to state their deplorable case, and to beg his prayers and direction. Note; (1.) Afflictions drive those to God, who in their prosperity neglected him. (2.) God's mercy towards us is not only beyond our desert, but often foreruns our desires.
4. Elisha, with just indignation at Jehoram's idolatry, sends him to his father's prophets for direction: but these Jehoram knew were unable to help; therefore he humbles himself, and begs him, for the sake at least of the kings his confederates, to intercede for them. Hereunto Elisha consents; yet, testifying his high displeasure against him, and declaring, that but for Jehoshaphat's sake he would not deign to look upon or answer him. A minstrel is called for to soothe his ruffled spirit, provoked with Jehoram's presence, and to prepare his mind for prophetic inspiration; and when with sounds of heavenly melody the sweet musician sung, straight his enraptured spirit felt the present Deity. He bids them dig trenches, and without wind or rain God should fill them with water, and their lives be not only thus preserved, but victory succeed, and Moab be made desolate by them. Note; (1.) The greatest are not too high for rebuke. (2.) The wicked fare the better for their connections with God's people. (3.) God will not leave his people in distress, when they cry to him, though their own follies have brought them into it. (4.) When God gives, he gives like himself, more than we dare ask or think.