TRV
Translation
King James Version
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.
KJV (with Strong's)
But Jehoshaphat H3092 said H559, Is there not here a prophet H5030 of the LORD H3068, that we may enquire H1875 of the LORD H3068 by him? And one H259 of the king H4428 of Israel's H3478 servants H5650 answered H6030 and said H559, Here is Elisha H477 the son H1121 of Shaphat H8202, which poured H3332 water H4325 on the hands H3027 of Elijah H452.
Complete Jewish Bible
But Y'hoshafat said, "Isn't there a prophet of ADONAI here through whom we can consult ADONAI?" One of the servants of the king of Isra'el answered, "Elisha the son of Shafat is here, the one who used to pour water on Eliyahu's hands."
Berean Standard Bible
But Jehoshaphat asked, “Is there no prophet of the LORD here? Let us inquire of the LORD through him.” And one of the servants of the king of Israel answered, “Elisha son of Shaphat is here. He used to pour water on the hands of Elijah.”
American Standard Version
But Jehoshaphat said, Is there not here a prophet of Jehovah, that we may inquire of Jehovah by him? And one of the king of Israel’s servants answered and said, Elisha the son of Shaphat is here, who poured water on the hands of Elijah.
World English Bible Messianic
But Jehoshaphat said, “Isn’t there here a prophet of the LORD, that we may inquire of the LORD by him?” One of the king of Israel’s servants answered, “Elisha the son of Shaphat is here, who poured water on the hands of Elijah.”
Geneva Bible (1599)
But Iehoshaphat saide, Is there not here a Prophet of the Lord, that we may inquire of the Lord by him? And one of the King of Israels seruants answered, and said, Here is Elisha the sonne of Shaphat, which powred water on the handes of Eliiah.
Young's Literal Translation
And Jehoshaphat saith, `Is there not here a prophet of Jehovah, and we seek Jehovah by him?' And one of the servants of the king of Israel answereth and saith, `Here is Elisha son of Shaphat, who poured water on the hands of Elijah.'
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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
2 Kings 3:11 marks a crucial turning point in a desperate military campaign, where the allied kings of Israel, Judah, and Edom face imminent defeat due to a severe water shortage in the wilderness. Amidst the despair of King Jehoram of Israel, King Jehoshaphat of Judah demonstrates profound spiritual discernment by immediately seeking divine counsel, asking for a prophet of the LORD. This pivotal verse introduces Elisha, identified by a servant through the humble yet significant detail of his devoted service to Elijah, setting the stage for God's miraculous intervention and highlighting the indispensable role of prophetic guidance in national crisis.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several effective literary devices. Contrast is prominent, setting Jehoshaphat's spiritual initiative and faith against Jehoram's despair and lack of spiritual insight. This highlights the differing spiritual conditions of the two kings and their respective kingdoms. The phrase "poured water on the hands of Elijah" functions as a powerful idiom, conveying a wealth of information about Elisha's character, training, and relationship with Elijah in a concise manner. It is a form of metonymy, where a humble action represents a profound spiritual apprenticeship and succession. Furthermore, the servant's specific identification of Elisha serves as a form of foreshadowing, indicating that Elisha is the divinely appointed successor to Elijah and will be the instrument of God's power in the ensuing narrative, fulfilling the promise of a double portion of Elijah's spirit.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the enduring theological truth that in times of human desperation, God remains the ultimate source of wisdom, guidance, and provision. Jehoshaphat's immediate impulse to seek a prophet of the LORD underscores the principle that true leadership, especially in the face of overwhelming challenges, must prioritize divine counsel over human despair or self-reliance. It affirms God's commitment to communicate with His people, often through chosen vessels, and highlights the spiritual authority vested in those who faithfully serve Him. Elisha's introduction, rooted in his humble service to Elijah, teaches that faithfulness in seemingly small or menial tasks often serves as the essential preparation for greater responsibilities and anointing in God's kingdom. God values humility and dedicated service as foundational for effective ministry, demonstrating that true spiritual power is built upon a character shaped by obedience and submission.
REFLECTION AND APPLICATION
2 Kings 3:11 offers profound lessons for contemporary believers navigating life's inevitable crises. Like the kings facing a parched wilderness, we often encounter situations where our resources, wisdom, and strength are utterly insufficient. In such moments, our first instinct should not be despair or reliance on human ingenuity, but an immediate turning to God, just as Jehoshaphat sought a prophet of the LORD. This means prioritizing prayer, immersing ourselves in God's Word for guidance, and seeking counsel from godly leaders and mentors within the community of faith. Furthermore, Elisha's introduction serves as a powerful reminder that God often prepares His servants for significant roles through periods of humble, faithful service. The "pouring of water on hands" symbolizes dedication, submission, and a willingness to learn and serve in obscurity. We are called to embrace every opportunity for service, no matter how small or seemingly insignificant, trusting that God uses our faithfulness in the present to equip us for the greater callings He has prepared for us. Our spiritual authority and effectiveness are often forged not in the spotlight, but in the quiet, consistent discipline of humble obedience.
Questions for Reflection
FAQ
Why was Jehoshaphat present on this military campaign, given his previous warnings?
Answer: Jehoshaphat, king of Judah, was known for his generally righteous reign and devotion to the LORD. However, he often entered into problematic alliances with the idolatrous kings of Israel, particularly the Omride dynasty. He had previously allied with Ahab, Jehoram's father, in a disastrous campaign against Ramoth-Gilead (1 Kings 22:1-38). Despite being rebuked by a prophet for such alliances (2 Chronicles 19:1-3), Jehoshaphat continued this policy, likely for political stability, shared defense interests, or perhaps a misguided sense of national unity. His presence in this campaign against Moab underscores his persistent, though flawed, attempt to maintain diplomatic ties with the northern kingdom, even when it led him into spiritually compromising situations.
What does "poured water on the hands of Elijah" really mean?
Answer: This phrase is a significant Hebrew idiom that conveys much more than a simple biographical detail. In ancient Near Eastern culture, it was customary for a servant or apprentice to pour water over the hands of their master for washing, especially before or after a meal. This was a task of intimate, personal service. Therefore, to say Elisha "poured water on the hands of Elijah" signifies that Elisha was Elijah's personal attendant, his closest disciple, and his devoted servant. It speaks volumes about Elisha's humility, his commitment to learning from Elijah, and the intensive, hands-on training he received. This detail served as a clear indicator to those familiar with the custom that Elisha was Elijah's legitimate successor, having undergone a period of faithful and dedicated apprenticeship under the great prophet.
Why did the servant know about Elisha when Jehoram didn't seem to?
Answer: The fact that a servant, rather than King Jehoram himself, identified Elisha is telling. It highlights Jehoram's spiritual apathy and detachment from the true prophetic movement in Israel. As an Omride king, Jehoram likely continued the idolatrous practices of his parents, Ahab and Jezebel, and would have been less inclined to seek out or even acknowledge a prophet of Yahweh. In contrast, the servant's knowledge suggests that Elisha's presence and reputation were known among the common people or perhaps within a segment of the royal court that still held reverence for the LORD. This subtly underscores the spiritual blindness of the king compared to the awareness of those around him, and it sets the stage for Elisha's prophetic authority to be recognized despite the king's spiritual failings.
CHRIST-CENTERED FULFILLMENT
The desperate search for a prophet in 2 Kings 3:11, prompted by Jehoshaphat's spiritual discernment, ultimately points to Jesus Christ as the ultimate Prophet, the very embodiment of God's revelatory word. Just as the kings sought an intermediary to "enquire of the LORD," humanity, lost in the wilderness of sin and despair, needed a divine voice. Jesus fulfills the promise of a Prophet like Moses (Deuteronomy 18:15), being the One through whom God has spoken His final and most complete word to humanity (Hebrews 1:1-2). He is the true "Lamb of God, who takes away the sin of the world!" (John 1:29), providing the ultimate solution to humanity's spiritual drought. Furthermore, Elisha's humble introduction as one who "poured water on the hands of Elijah" beautifully foreshadows Christ's own servant leadership. Jesus, though God, "emptied himself, by taking the form of a servant" (Philippians 2:7), washing the feet of His disciples (John 13:1-17) and ultimately giving His life as a ransom for many (Mark 10:45). In Christ, we no longer need to seek a human prophet for direct access to God's will; through Him, we have bold access to the throne of grace (Hebrews 4:14-16), and His Spirit guides us into all truth (John 16:13).