After the death of Ahab, his son Ahaziah died too, and since he had no children, his brother Jehoram took his place. Therefore the Scripture reports that he moved with his army against the king of Moab. He went to war because Mesha, king of Moab, had refused to pay his tribute to the kings of Israel and had not paid both Hezekiah and Jehoram, that is, [he had not paid] one hundred thousand fat lambs and one hundred thousand unshorn rams. The word noqdo, which the Scripture mentions here, derives from Hebrew and can be translated as “king of the shepherds of rams,” that is, he reared huge herds of them. So Jehoram, who had resolved to assert the rights that his brother had renounced, summoned the kings of the inhabitants of Judea and Edom and marched with them through the territories of the children of Moab. But they found themselves on a barren and arid land, and they had no water for the army. The three kings went to see Elisha, following the advice of righteous Jehoshaphat, and implored him to rescue the suffering people, who were overwhelmed with thirst. The prophet protested and harshly reproached Jehoram but was pleased with Jehoshaphat and gave him hope of salvation. At the same time, he promised that through his mediation, he and his companions would soon obtain the victory through the agency of the Lord.

After the death of Ahab, his son Ahaziah died too, and since he had no children, his brother Jehoram took his place. Therefore the Scripture reports that he moved with his army against the king of Moab. He went to war because Mesha, king of Moab, had refused to pay his tribute to the kings of Israel and had not paid both Hezekiah and Jehoram, that is, [he had not paid] one hundred thousand fat lambs and one hundred thousand unshorn rams. The word noqdo, which the Scripture mentions here, derives from Hebrew and can be translated as “king of the shepherds of rams,” that is, he reared huge herds of them. So Jehoram, who had resolved to assert the rights that his brother had renounced, summoned the kings of the inhabitants of Judea and Edom and marched with them through the territories of the children of Moab. But they found themselves on a barren and arid land, and they had no water for the army. The three kings went to see Elisha, following the advice of righteous Jehoshaphat, and implored him to rescue the suffering people, who were overwhelmed with thirst. The prophet protested and harshly reproached Jehoram but was pleased with Jehoshaphat and gave him hope of salvation. At the same time, he promised that through his mediation, he and his companions would soon obtain the victory through the agency of the Lord.

After the death of Ahab, his son Ahaziah died too, and since he had no children, his brother Jehoram took his place. Therefore the Scripture reports that he moved with his army against the king of Moab. He went to war because Mesha, king of Moab, had refused to pay his tribute to the kings of Israel and had not paid both Hezekiah and Jehoram, that is, [he had not paid] one hundred thousand fat lambs and one hundred thousand unshorn rams. The word noqdo, which the Scripture mentions here, derives from Hebrew and can be translated as “king of the shepherds of rams,” that is, he reared huge herds of them. So Jehoram, who had resolved to assert the rights that his brother had renounced, summoned the kings of the inhabitants of Judea and Edom and marched with them through the territories of the children of Moab. But they found themselves on a barren and arid land, and they had no water for the army. The three kings went to see Elisha, following the advice of righteous Jehoshaphat, and implored him to rescue the suffering people, who were overwhelmed with thirst. The prophet protested and harshly reproached Jehoram but was pleased with Jehoshaphat and gave him hope of salvation. At the same time, he promised that through his mediation, he and his companions would soon obtain the victory through the agency of the Lord.

After the death of Ahab, his son Ahaziah died too, and since he had no children, his brother Jehoram took his place. Therefore the Scripture reports that he moved with his army against the king of Moab. He went to war because Mesha, king of Moab, had refused to pay his tribute to the kings of Israel and had not paid both Hezekiah and Jehoram, that is, [he had not paid] one hundred thousand fat lambs and one hundred thousand unshorn rams. The word noqdo, which the Scripture mentions here, derives from Hebrew and can be translated as “king of the shepherds of rams,” that is, he reared huge herds of them. So Jehoram, who had resolved to assert the rights that his brother had renounced, summoned the kings of the inhabitants of Judea and Edom and marched with them through the territories of the children of Moab. But they found themselves on a barren and arid land, and they had no water for the army. The three kings went to see Elisha, following the advice of righteous Jehoshaphat, and implored him to rescue the suffering people, who were overwhelmed with thirst. The prophet protested and harshly reproached Jehoram but was pleased with Jehoshaphat and gave him hope of salvation. At the same time, he promised that through his mediation, he and his companions would soon obtain the victory through the agency of the Lord.

After the death of Ahab, his son Ahaziah died too, and since he had no children, his brother Jehoram took his place. Therefore the Scripture reports that he moved with his army against the king of Moab. He went to war because Mesha, king of Moab, had refused to pay his tribute to the kings of Israel and had not paid both Hezekiah and Jehoram, that is, [he had not paid] one hundred thousand fat lambs and one hundred thousand unshorn rams. The word noqdo, which the Scripture mentions here, derives from Hebrew and can be translated as “king of the shepherds of rams,” that is, he reared huge herds of them. So Jehoram, who had resolved to assert the rights that his brother had renounced, summoned the kings of the inhabitants of Judea and Edom and marched with them through the territories of the children of Moab. But they found themselves on a barren and arid land, and they had no water for the army. The three kings went to see Elisha, following the advice of righteous Jehoshaphat, and implored him to rescue the suffering people, who were overwhelmed with thirst. The prophet protested and harshly reproached Jehoram but was pleased with Jehoshaphat and gave him hope of salvation. At the same time, he promised that through his mediation, he and his companions would soon obtain the victory through the agency of the Lord.

After the death of Ahab, his son Ahaziah died too, and since he had no children, his brother Jehoram took his place. Therefore the Scripture reports that he moved with his army against the king of Moab. He went to war because Mesha, king of Moab, had refused to pay his tribute to the kings of Israel and had not paid both Hezekiah and Jehoram, that is, [he had not paid] one hundred thousand fat lambs and one hundred thousand unshorn rams. The word noqdo, which the Scripture mentions here, derives from Hebrew and can be translated as “king of the shepherds of rams,” that is, he reared huge herds of them. So Jehoram, who had resolved to assert the rights that his brother had renounced, summoned the kings of the inhabitants of Judea and Edom and marched with them through the territories of the children of Moab. But they found themselves on a barren and arid land, and they had no water for the army. The three kings went to see Elisha, following the advice of righteous Jehoshaphat, and implored him to rescue the suffering people, who were overwhelmed with thirst. The prophet protested and harshly reproached Jehoram but was pleased with Jehoshaphat and gave him hope of salvation. At the same time, he promised that through his mediation, he and his companions would soon obtain the victory through the agency of the Lord.

The Scripture mentions a musical instrument that produces sounds, or a harp, as the Hebrew says, so that, thanks to the sound of its music, all the soldiers might be assembled around it and might understand when they were summoned to destroy their enemies, and there might be evident testimonies of [Elisha’s] words. In this way, when the miracle occurred, they could not attribute it to Baal or the idols they worshiped. Indeed, there were numerous idolaters in the army.

“The harpist played, and the water flowed to the bed of the streams.” Through this figure the voice of Christ is conveniently foreshadowed, because he kept the harp of the spirit on the cross. Indeed, our Lord cried twice and gave up his spirit with a loud voice. And immediately the pagan centurion gave glory to the Lord, and in this manner the conversion of the Gentiles was clearly highlighted. After the Christ had brought to perfection on the wood of the cross the new glory of our Savior, the sources were immediately opened and rivers of living water flowed on the nations of the Gentiles, who are symbolized by the “wadi,” as Jesus had said before his passion: “Let the one who believes in me drink. As the Scripture has said, ‘Out of the believer’s heart shall flow rivers of living water.’ ” In this way the word of the prophet might be fulfilled: He who has played the harp will play for the Gentiles in the name of the Lord.

“The kings fought together and killed one another.” After the water had come and the armies of Jehoshaphat and his allied kings had drunk their fill, the Moabites, who had seen that the water was red, said this. But they were wrong, because the color of the water had become red on account of the coming of the sun that oppressed them. When they saw the stream flow, they did not think that water was actually flowing in it, because rain had not fallen in all those days. Consequently they took for granted that no source of water could exist in that dried and scorched region. Therefore they thought that the gods of their homeland had caused the kings and their armies to attack and destroy one another. Indeed, they were easily inclined to religious dissensions. They believed that what they saw flowing in the stream was the blood from the carnage of battle.

“The kings fought together and killed one another.” After the water had come and the armies of Jehoshaphat and his allied kings had drunk their fill, the Moabites, who had seen that the water was red, said this. But they were wrong, because the color of the water had become red on account of the coming of the sun that oppressed them. When they saw the stream flow, they did not think that water was actually flowing in it, because rain had not fallen in all those days. Consequently they took for granted that no source of water could exist in that dried and scorched region. Therefore they thought that the gods of their homeland had caused the kings and their armies to attack and destroy one another. Indeed, they were easily inclined to religious dissensions. They believed that what they saw flowing in the stream was the blood from the carnage of battle.

When the Moabites came to plunder the camp, they convinced themselves that its ruins had been abandoned by their guards. Instead, Jehoshaphat and the kings with him suddenly rose up with drawn swords when they realized that their enemies were approaching and almost upon them. But the Moabites did not persist in their attack. They turned around and ran away because they had come unarmed. They had not come to fight, but to plunder. Therefore they scattered the army of their enemies by simply turning their weapons against them. Then they destroyed and laid waste the land bordering [the Moabites]. And finally, like an overflowing stream, they rushed in to attack Moab, cutting down their trees according to Elisha’s order, stopping up the flowing springs, destroying the villages, and demolishing all their houses until they brought down their walls. They surrounded and demolished their fortresses, that is, knocked down the walls and scattered the rubble of the demolition.

Brick walls only remained: It was the proper name of the capital city of the Moabites. In Hebrew, Kir-Haraseth.

Therefore Mesha, who had lost all his hope in his armies, made an about-face to ask the gods for help, because he had seen that no human being could help him. Certain wise men of his country said to him that it was necessary to implore the mercy of the God of Israel by means of an extraordinary sacrifice, for exactly the same reason which Abraham, the father of the Israelites, had made his offering, which had been quite pleasing to God, according to the tradition that is generally renowned among the Canaanites. But the power and the strength of God had already been recognized by all with great admiration for what he had done before all the Moabites. Indeed, no one but him had made the water flow on his people in the desert of Edom, and they had never heard of or known another God who granted his worshipers greater benefits. Therefore the king, who could not deny the miracle that he had seen with his own eyes, did not want to be deprived of sufficient aid in the difficulties that encircled him. He was confirmed [in his hope] and abandoned the worship of idols by taking refuge in the powerful God who had created a new sea in the desert. Therefore he was invited by the word of the wise men and nobles of Moab to make a great sacrifice and to offer his firstborn child, the pillar of his house and the hope of his kingdom, on the city walls, before the armies that besieged him. He wanted the Hebrew to see the sacrifice he was about to make to the God of Abraham according to the teaching of Abraham.And then the wrath against the Israelites increased, because the calamities, which the Scripture accurately relates after these events, happened to them again. They had seen how God protected them, and the abundance of water that he had made miraculously flow for them and the retreat of their enemies before them. Nevertheless, they persisted in their dishonor, and their hearts were still attached to their calf.

People imitate those who do good deeds, therefore, not out of love for these good deeds but because of their usefulness. For Balaam also flattered [God], in that he had seven altars built because he had heard concerning these ancient ones that, with regard to the sacrifices they had offered to him, their prayers were accepted. The king of Moab took note of Jephthah. But, because it was his firstborn and a human being rather than an animal that he killed, God took pity on him, since it was in affliction that he did it and not through love. In the case of Jephthah, if it had been one of his servants who had been first to encounter him, he would have killed him. But, in order that people would not engage in the sacrifice of their fellow human beings, he caused his own daughter to meet him, so that others would be afraid, lest they offer human beings by vow to God.

Therefore Mesha, who had lost all his hope in his armies, made an about-face to ask the gods for help, because he had seen that no human being could help him. Certain wise men of his country said to him that it was necessary to implore the mercy of the God of Israel by means of an extraordinary sacrifice, for exactly the same reason which Abraham, the father of the Israelites, had made his offering, which had been quite pleasing to God, according to the tradition that is generally renowned among the Canaanites. But the power and the strength of God had already been recognized by all with great admiration for what he had done before all the Moabites. Indeed, no one but him had made the water flow on his people in the desert of Edom, and they had never heard of or known another God who granted his worshipers greater benefits. Therefore the king, who could not deny the miracle that he had seen with his own eyes, did not want to be deprived of sufficient aid in the difficulties that encircled him. He was confirmed [in his hope] and abandoned the worship of idols by taking refuge in the powerful God who had created a new sea in the desert. Therefore he was invited by the word of the wise men and nobles of Moab to make a great sacrifice and to offer his firstborn child, the pillar of his house and the hope of his kingdom, on the city walls, before the armies that besieged him. He wanted the Hebrew to see the sacrifice he was about to make to the God of Abraham according to the teaching of Abraham.And then the wrath against the Israelites increased, because the calamities, which the Scripture accurately relates after these events, happened to them again. They had seen how God protected them, and the abundance of water that he had made miraculously flow for them and the retreat of their enemies before them. Nevertheless, they persisted in their dishonor, and their hearts were still attached to their calf.

People imitate those who do good deeds, therefore, not out of love for these good deeds but because of their usefulness. For Balaam also flattered [God], in that he had seven altars built because he had heard concerning these ancient ones that, with regard to the sacrifices they had offered to him, their prayers were accepted. The king of Moab took note of Jephthah. But, because it was his firstborn and a human being rather than an animal that he killed, God took pity on him, since it was in affliction that he did it and not through love. In the case of Jephthah, if it had been one of his servants who had been first to encounter him, he would have killed him. But, in order that people would not engage in the sacrifice of their fellow human beings, he caused his own daughter to meet him, so that others would be afraid, lest they offer human beings by vow to God.