TRV
Translation
King James Version
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.
Complete Jewish Bible
Y'hoshafat said, "The word of ADONAI is with him." So the king of Isra'el, Y'hoshafat and the king of Edom went down to consult him.
Berean Standard Bible
Jehoshaphat affirmed, “The word of the LORD is with him.” So the king of Israel and Jehoshaphat and the king of Edom went down to him.
American Standard Version
And Jehoshaphat said, The word of Jehovah is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.
World English Bible Messianic
Jehoshaphat said, “the LORD’s word is with him.” So the king of Israel and Jehoshaphat and the king of Edom went down to him.
Geneva Bible (1599)
Then Iehoshaphat saide, The worde of the Lord is with him. Therefore the King of Israel, and Iehoshaphat, and the King of Edom went downe to him.
Young's Literal Translation
And Jehoshaphat saith, `The word of Jehovah is with him;' and go down unto him do the king of Israel, and Jehoshaphat, and the king of Edom.
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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 3:12 captures a pivotal moment during a joint military campaign involving the kings of Israel, Judah, and Edom against Moab. Faced with a dire water crisis in the wilderness, King Jehoshaphat of Judah, renowned for his faithfulness, confidently declares that the prophet Elisha possesses "the word of the LORD." This profound affirmation prompts the three monarchs, including the unrighteous King Jehoram of Israel, to humble themselves and collectively seek divine counsel from Elisha, thereby acknowledging his unique spiritual authority as God's chosen conduit for direct revelation. This act of submission is foundational, setting the stage for Elisha's subsequent prophecy, which miraculously resolves their immediate crisis and demonstrates God's sovereign power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices. The most prominent is Foreshadowing, as Jehoshaphat's confident declaration that "The word of the LORD is with him" immediately sets a powerful expectation for a divine message of authority and efficacy to follow. This expectation is indeed fulfilled in Elisha's subsequent prophecy and the miraculous provision of water. There is also a strong element of Irony, particularly in the participation of the unrighteous King Jehoram. Jehoram, who typically consults pagan deities or relies on human wisdom, is compelled by dire circumstances and the righteous influence of Jehoshaphat to seek the true God's prophet. This highlights God's sovereign ability to draw even the unwilling or resistant into His orbit and to use unexpected means to reveal His will. Furthermore, the deliberate act of the kings "going down" to Elisha functions as powerful Symbolism, representing their necessary humility, submission, and deference before divine authority. This posture stands in stark contrast to their usual positions of power, command, and superiority, emphasizing that true help comes only when human pride yields to God's revealed will.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the critical importance of divine revelation and the indispensable role of God's chosen messengers in times of profound crisis. It emphatically underscores that true wisdom, guidance, and deliverance do not originate from human strategizing, political alliances, or pagan practices, but exclusively from the direct "word of the LORD." Even in a complex context where unrighteousness (represented by King Jehoram) is present alongside faithfulness (Jehoshaphat), God's truth remains accessible and potent through His faithful individuals (Jehoshaphat and Elisha), demonstrating His enduring commitment to His people and His sovereign ability to work through various instruments to accomplish His purposes. The kings' humble descent to Elisha serves as a timeless paradigm for all who seek God's guidance: genuine spiritual authority demands a posture of humility and submission from those who would receive it.
REFLECTION AND APPLICATION
2 Kings 3:12 offers profound and enduring lessons for contemporary believers navigating the complexities of life. It serves as a powerful reminder that in moments of personal, familial, communal, or even national crisis, our immediate and primary instinct should be to turn to the authoritative "word of the LORD." Just as the kings faced a literal, life-threatening physical drought, we frequently encounter spiritual, emotional, relational, or vocational "droughts," and our ultimate source of refreshment, direction, and miraculous provision remains God's revealed truth. The profound influence of Jehoshaphat, a righteous king, in steering the unrighteous Jehoram towards the true prophet, highlights the transformative impact a faithful individual can have in guiding others towards God, even those who are resistant, cynical, or unaccustomed to seeking divine counsel. Our willingness to "go down"—to humble ourselves, set aside our pride, relinquish our self-sufficiency, and submit wholeheartedly to God's Word and His appointed means of grace—is absolutely paramount for receiving divine guidance, experiencing His miraculous intervention, and finding true peace. This verse calls us to cultivate a constant posture of humility, dependence, and expectant faith, recognizing that genuine strength and enduring wisdom flow solely from acknowledging God's supreme authority and trusting in His revealed will.
Questions for Reflection
FAQ
Why was Jehoshaphat so confident that "the word of the LORD" was with Elisha?
Answer: Jehoshaphat's unwavering confidence stemmed directly from the servant's identification of Elisha as the one who "poured water on the hands of Elijah," as stated in 2 Kings 3:11. This phrase was a well-understood idiom in ancient Israel, signifying Elisha's role as Elijah's personal attendant, disciple, and, crucially, his chosen successor. Jehoshaphat, a king who consistently demonstrated piety and sought the LORD's guidance, understood the profound significance of this spiritual lineage. He knew that Elijah was unequivocally God's true prophet, and if Elisha was his legitimate, divinely appointed successor, then God's prophetic mantle and authority—including the ability to speak God's direct and authoritative word—had been demonstrably passed on to him. This recognition of Elisha's divine appointment and succession, rather than a pre-existing personal relationship with Elisha, fueled Jehoshaphat's immediate and unwavering conviction that Elisha was indeed a true conduit for the "word of the LORD."
CHRIST-CENTERED FULFILLMENT
While 2 Kings 3:12 powerfully depicts the kings' turning to a human prophet for God's word, it ultimately serves as a profound pointer to the ultimate Prophet, Jesus Christ, in whom the "word of the LORD" fully and perfectly dwells. Elisha, as a faithful conduit for God's message and power, foreshadows Christ, who is not merely a messenger but the very Word made flesh, dwelling among us with grace and truth, as beautifully articulated in John 1:14. The kings' desperate journey to Elisha for life-saving water in the wilderness prefigures humanity's even more desperate spiritual need for the living water that only Jesus can provide, a truth He revealed to the Samaritan woman in John 4:10-14. Just as Elisha's prophetic authority was acknowledged by the earthly kings, Jesus' authority is supreme and inherent, for He speaks with unparalleled divine power, not merely as one given a message, but as one possessing all authority in heaven and on earth, as witnessed in Matthew 7:29. The humility of the kings "going down" to Elisha finds its ultimate and eternal fulfillment in our essential need to humble ourselves before Christ, the Lamb of God who takes away the sin of the world (John 1:29), and to submit completely to His perfect will. For in Him alone do we find true guidance, ultimate salvation, and eternal life, the very embodiment of God's final and complete word to humanity, as declared in Hebrews 1:1-2.