Robert B. Jr. Chisholm, «Israel’s Retreat and the Failure of Prophecy in 2 Kings 3», Vol. 92 (2011) 70-80
This is not a story of failed or deceptive prophecy, but rather an account of Israel’s failure in the face of opposition. YAHWEH’s promise was inherently contingent upon Israel’s willingness to bring it to completion. Their failure to do so is not surprising. Jehoram’s partial success in battle ironically mirrors his partial commitment to YAHWEH (vv. 1-3). As such, the concluding report of Israel’s retreat combines with the introductory report to form a thematic inclusio for the chapter: Those whose commitment to YAHWEH is half-hearted invariably forfeit his blessing.
74 ROBERT B. CHISHOLM, JR.
Canaanite Exception,†according to Sprinkle 14. He assumes that verses
19-20 belong with verses 10-15. Perhaps this is so, since there are verbal
links between verses 19-20 and the earlier section, including “besiegeâ€
(vv. 12, 20), and “wage war†(vv. 10, 19). Furthermore, the introductory yk
in verse 19 could be viewed as parallel to the yk in verse 10. However, the
summary statement in verse 15 appears to conclude the literary unit
encompassing verses 10-15. Perhaps verses 19-20 give a general policy
that applies in either of the previous cases (non-Canaanite war or Canaa-
nite war), but then again, as the text presently stands, verses 19-20 appear
to be part of the “Canaanite exception.†If so, they would not apply to
war with Moab 15.
However, even if we grant that verses 19-20 belong with verses 10-15
and not with verses 16-18, they still do not apply to the situation described
in 2 Kings 3. Israel had already subdued Moab (cf 2 Kgs 1,1; 3,4-5). From
the perspective of the narrator, Moab was a subject of Israel that had al-
ready accepted peace terms. The laws in Deut 20,10-20 appear to regulate
Israel’s actions when initiating a campaign. To nations outside of Canaan
they were to offer terms of peace in the form of a treaty (cf vv. 10-11).
However, in Moab’s case, Mesha, a king who was subject to previously
negotiated peace terms, had rebelled against his Israelite lord. This was a
serious transgression that would involve implementation of treaty curses,
which typically included the loss of agricultural produce, including fruit
trees 16. Destroying the rebellious subject’s fruit trees, as well as his wells
and fields, would be consistent with the spirit of the violated treaty’s
curse list.
Wright agrees with Sprinkle’s conclusion that the campaign in
2 K i n g s 3 violates Deut 20,19-20. He reasons that “if the law
forbids the destruction of fruit trees even when a surrender is not
forcoming after ‘many days’, then how much more does it preclude
beginning a campaign by ruining ‘every good tree’ along with all the LSS
[Life Support Systems] (every choice city, fertile field, and water
SPRINKLE, “2 Kings 3:27â€, 293.
14
See M. HASEL, “The Destruction of Trees in the Moabite Campaign of 2
15
Kings 3:4-27: A Study in the laws of Warfareâ€, AUSS 40 (2002) 203-206, as
well as M. HASEL, Military Practice and Polemic. Israel’s Laws of Warfare in
Near Eastern Perspective (Berrien Springs, MI 2005) 39.
See Lev 26,20 and Deut 28,42, as well as ancient Near Eastern treaty
16
curses (cf. COS II, 214 [Sefire]; ANET 538, par. 47 [Esarhaddon]). It is perhaps
significant to note that Thutmose III, who cut down fruit trees as a punitive
action in his campaign against Naharin (cf. COS II, 15), viewed his enemies as
rebels who had initiated wars of aggression against him (COS II, 14-15).