TRV
Translation
King James Version
And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab!
Complete Jewish Bible
"This is terrible!" exclaimed the king of Isra'el. "Has ADONAI called these three kings together only to hand them over to Mo'av?"
Berean Standard Bible
“Alas,” said the king of Israel, “for the LORD has summoned these three kings to deliver them into the hand of Moab!”
American Standard Version
And the king of Israel said, Alas! for Jehovah hath called these three kings together to deliver them into the hand of Moab.
World English Bible Messianic
The king of Israel said, “Alas! For the LORD has called these three kings together to deliver them into the hand of Moab.”
Geneva Bible (1599)
Therefore the King of Israel sayde, Alas, that the Lord hath called these three Kings, to giue them into the hand of Moab.
Young's Literal Translation
and the king of Israel saith, `Alas, for Jehovah hath called for these three kings, to give them into the hand of Moab.'
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In the KJVVerse 9,587 of 31,102
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Commentary on 2 Kings 3 verses 6–19
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 (Kg2 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, Kg2 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, Kg2 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, Kg2 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, Num 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, Psa 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, Kg2 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, Pro 19:3.
III. Jehoshaphat's good motion to ask counsel of God in this exigency, Kg2 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, Kg2 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 Kg2 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 (Deu 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, Kg2 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 Rev 3:9.
VI. The entertainment which Elisha gave them. 1. He was very plain with the wicked king of Israel (Kg2 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?" Eze 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, Kg2 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, Psa 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 (Kg2 3:15), a devout musician, one accustomed to play upon his harp and sign 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, Sa1 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, Kg2 3:16, Kg2 3:17. 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, Psa 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 (Psa 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 (Kg2 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, Kg2 3:19. The law forbade them to fell fruit-trees to be employed in their sieges (Deu 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–19. Public domain.
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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 3:9
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 2 Kings 3:10, King Jehoram of Israel utters a desperate lament, "Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab!" This cry of despair arises from a dire military crisis: Jehoram, allied with King Jehoshaphat of Judah and the king of Edom, finds their combined forces and livestock stranded without water in the arid wilderness during their campaign against rebellious Moab. Jehoram's exclamation reveals his fatalistic outlook and a profound misinterpretation of divine sovereignty, as he believes God has intentionally led them to their destruction rather than considering His capacity for deliverance or a test of their faith.
CONTEXT
Literary Context: This verse marks a critical turning point within the narrative of the Moabite rebellion against Israel, thoroughly detailed in 2 Kings 3. The chapter begins by introducing Jehoram's reign over Israel, noting his continued, albeit slightly less severe, engagement in idolatry compared to his parents, Ahab and Jezebel. Following Ahab's death, Moab, which had been a tributary state to Israel since the time of David, rebels. Jehoram, seeking to quell this uprising, forms an alliance with the righteous King Jehoshaphat of Judah and the king of Edom. Their strategic decision to march through the wilderness of Edom quickly leads to a severe water shortage, creating the desperate circumstances that prompt Jehoram's lament in 2 Kings 3:10. This outburst of hopelessness directly precedes Jehoshaphat's pivotal insistence on seeking a prophet of the Lord, which leads them to Elisha in 2 Kings 3:11, thereby shifting the narrative focus from military strategy to the necessity of divine intervention.
Historical & Cultural Context: The historical backdrop for this passage is the mid-9th century BCE, a period characterized by significant political instability and fluctuating alliances across the ancient Near East. Moab, a kingdom situated east of the Jordan River, had been a vassal state to Israel, obligated to pay tribute as explicitly mentioned in 2 Kings 3:4. Rebellions were a common occurrence among subjugated nations, particularly upon the death of a powerful overlord, as was the case after Ahab's demise. The chosen campaign route through the wilderness of Edom, while potentially offering the advantage of tactical surprise, was inherently perilous due to its well-known arid conditions and scarcity of water sources. Military campaigns in this era were heavily reliant on robust logistical support to sustain both soldiers and their essential livestock. Culturally, it was customary for kings to seek divine guidance before or during military engagements, yet Jehoram's initial reaction is one of profound despair rather than an immediate appeal to the Lord. The presence of a prophet like Elisha, who functioned as a direct intermediary for divine revelation, was a recognized and respected means of discerning God's will and securing His aid, especially for devout kings such as Jehoshaphat, who frequently sought the Lord's guidance in times of national crisis, as vividly illustrated in 2 Chronicles 20.
Key Themes: Jehoram's lament in 2 Kings 3:10 powerfully illuminates several key themes prevalent throughout the Book of 2 Kings. Firstly, it underscores the profound contrast between despair versus faith. Jehoram's "Alas!" signifies utter hopelessness and a fatalistic conviction that their doom is divinely sealed. This stands in stark opposition to the faith-filled approach consistently encouraged in Scripture, exemplified by Jehoshaphat's immediate and decisive turn to a prophet of God. Secondly, the verse reveals a significant misunderstanding of God's character. Jehoram perceives the LORD not as a potential deliverer or a source of guidance and sustenance, but as an active agent of destruction against them, reflecting a limited, fearful, and self-serving interpretation of God's justice and mercy. Thirdly, the narrative subtly touches upon the consequences of unrighteous alliances. While not explicitly stated as the direct cause of the water shortage, Jehoshaphat's alliance with an idolatrous king like Jehoram frequently led to difficulties and divine displeasure, as evidenced in other Old Testament accounts, such as Jehoshaphat's rebuke for his alliance with Ahaziah in 2 Chronicles 20:37. Finally, the verse acknowledges divine sovereignty, even if Jehoram's perception of it is deeply flawed. He recognizes God's ultimate control over events, believing God is actively involved in their circumstances, albeit in a negative and destructive manner. This acknowledgment, despite its negative framing, sets the stage for the miraculous intervention that follows, demonstrating God's true sovereignty and His power to deliver beyond human expectation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs several literary devices to vividly convey King Jehoram's state of mind and to heighten the narrative's inherent tension. Lament is the most prominent device, powerfully expressed through the onomatopoeic interjection "Alas!" and the subsequent despairing declaration. This lament functions as a dramatic pivot in the narrative, underscoring the extreme severity of the crisis and meticulously setting the stage for the miraculous divine intervention that is soon to follow. There is a profound element of Irony embedded within Jehoram's statement. He attributes their dire situation to the LORD's deliberate act of "delivering them into the hand of Moab," when, in fact, the LORD is imminently about to deliver them from Moab through a miraculous provision of water and a subsequent, decisive victory. His tragic misinterpretation of divine intent creates a palpable dramatic tension that is ultimately resolved by Elisha's prophetic word and God's subsequent action. Furthermore, Jehoram's statement contains a clear instance of Anthropomorphism, where he projects human-like malevolent intent and a manipulative purpose onto God, believing God "called" them together specifically "to deliver them" to their enemies. This misattribution of human-like negative motives to the divine highlights his spiritual blindness, his fatalism, and his limited understanding of God's true character and redemptive purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
King Jehoram's desperate lament in 2 Kings 3:10 serves as a powerful theological commentary on the diverse human responses to crisis and the intricate nature of divine sovereignty. His immediate descent into despair and his accusatory stance against God reflect a common human tendency to blame the divine when circumstances become overwhelmingly difficult, rather than seeking divine counsel or trusting implicitly in God's character and faithfulness. This pivotal moment starkly highlights the contrast between a fatalistic view of God's sovereignty, which perceives Him as arbitrarily condemning or abandoning, and a faith-filled understanding, which recognizes God's infinite power to deliver even in seemingly impossible situations. The unfolding narrative ultimately demonstrates that God's ways and thoughts are infinitely higher than human understanding, and what appears to be an inescapable path to destruction can, in His sovereign hands, be transformed into an extraordinary opportunity for miraculous provision, profound spiritual growth, and the glorious revelation of His power and faithfulness.
REFLECTION AND APPLICATION
King Jehoram's desperate cry in 2 Kings 3:10 offers a profound mirror for our own reactions when confronted with overwhelming challenges and seemingly insurmountable obstacles. When faced with a "wilderness" experience in our lives – a crisis of resources, a dead-end situation, or profound uncertainty – do we, like Jehoram, immediately succumb to despair, assign blame to God, and fatalistically assume the worst-case scenario is God's deliberate intention for our harm? Or do we, like the more faithful Jehoshaphat, instinctively seek God's counsel, anchor our trust in His unchanging character, and believe in His extraordinary ability to provide and deliver even when the odds appear insuperable? This verse serves as a powerful reminder that our trials are not always divine punishment; rather, they can be divinely appointed tests of faith, catalysts for profound spiritual growth, or strategic means by which God chooses to reveal His power, faithfulness, and redemptive purposes in ways we could never have conceived. It challenges us to critically examine our fundamental understanding of God's sovereignty: Is it perceived as a cold, arbitrary, and fatalistic force, or as the loving, all-powerful, and benevolent hand of a Heavenly Father who meticulously works all things for the ultimate good of those who genuinely love Him and are called according to His purpose? Rather than yielding to fatalism or despair, we are called to actively seek God's will, to engage in fervent prayer, and to cultivate an unwavering trust in His infinite ability to deliver, knowing with certainty that His purposes are always redemptive and transformative, even when they lead us through the most desolate and challenging wilderness.
Questions for Reflection
FAQ
Why did God allow the kings to run out of water if He intended to deliver them?
Answer: God often allows His people to face seemingly insurmountable challenges, not with the intent to destroy them, but for profound, multi-faceted purposes: to test their faith, to reveal the true state of their hearts, and ultimately, to demonstrate His unparalleled power and faithfulness. In the context of 2 Kings 3, the severe water shortage served several critical functions. It starkly exposed King Jehoram's deep-seated lack of faith and his fatalistic worldview, highlighting the spiritual contrast with Jehoshaphat's steadfast reliance on God. Furthermore, it created an undeniably desperate situation that necessitated a miraculous divine intervention, thereby magnifying God's glory and unequivocally proving that the subsequent victory came not through human strength, military strategy, or logistical prowess, but solely through His direct, sovereign hand. This pattern is consistently observed throughout Scripture, where God strategically leads His people into seemingly impossible predicaments (such as the Israelites facing the Red Sea in Exodus 14) to powerfully display His might and to cultivate within them a profound and enduring dependence upon Him.
CHRIST-CENTERED FULFILLMENT
King Jehoram's desperate lament in 2 Kings 3:10, expressing his profound sense of being "delivered into the hand of Moab" by the LORD, serves as a powerful and poignant foreshadowing of humanity's ultimate spiritual predicament and the true, redemptive nature of God's deliverance found exclusively in Christ. Like Jehoram and his allied kings, humanity often finds itself in a desolate spiritual wilderness of sin and despair, facing an insurmountable enemy – the power of sin and death – from which there appears to be no escape through human effort. Our own cries, much like Jehoram's, frequently reflect a deep misunderstanding of God's true intentions and His ultimate plan. However, the New Testament profoundly reveals that God did indeed "call together" humanity, not to deliver us into the hand of our spiritual enemies, but precisely to deliver us from them through the ultimate, atoning sacrifice of His beloved Son. Jesus Christ is the true "living water" (as He Himself proclaimed in John 7:37-38) who eternally quenches our deepest spiritual thirst in the wilderness of this fallen world, just as God miraculously provided physical water for the kings. He is the Lamb of God who takes away the sin of the world (John 1:29), delivering us from the condemning power of sin and the tyranny of death, rather than into it. The despair of Jehoram points to the universal and desperate human need for a divine Savior, and the subsequent miraculous provision in 2 Kings 3 powerfully highlights God's unwavering commitment to redeem, sustain, and ultimately triumph for His people through His Son, Jesus Christ, who is our ultimate provision, our complete deliverance, and our eternal victory (Philippians 4:19).