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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 3:6–19. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
2 Kings 3:17 presents a profound declaration of God's miraculous provision amidst a desperate military campaign, showcasing His unparalleled ability to act beyond the constraints of natural phenomena. Through the prophet Elisha, the Lord promises an abundance of water for the parched armies and livestock of the allied kings of Israel, Judah, and Edom, explicitly stating that this provision would occur without any visible wind or rain, thereby underscoring divine sovereignty and unconventional power in supplying the most fundamental needs.
Context
Literary Context
This verse is a pivotal moment in the unfolding narrative of 2 Kings 3, which details the joint military expedition of King Jehoram of Israel, King Jehoshaphat of Judah, and the king of Edom against Moab. Their campaign is severely threatened by a critical water shortage in the wilderness of Edom, bringing the entire army and their vital animals to the brink of collapse. In their desperation, they seek the counsel of the prophet Elisha. Elisha, though initially expressing disdain for Jehoram's idolatry, agrees to intervene for the sake of the righteous King Jehoshaphat, who had earnestly sought the Lord, as previously recorded in 2 Chronicles 20:3. The prophecy in this verse is immediately followed by its miraculous fulfillment in 2 Kings 3:20 and the subsequent events of the battle, demonstrating God's immediate and powerful response to His prophetic word.
Historical & Cultural Context
Ancient warfare, particularly in the arid and semi-arid regions of the Near East, was profoundly dependent on reliable water sources. A lack of water could quickly render an army incapacitated, leading to defeat, surrender, or death from dehydration. The alliance itself reflects the complex political landscape of the divided kingdom era, where Judah and Israel, despite their theological differences and historical tensions, sometimes allied for strategic military purposes. The significant role of prophets like Elisha was crucial; they served as divine intermediaries, offering guidance, intervention, and often miraculous solutions in matters of national crisis, including military campaigns. The act of seeking a prophet and preparing for a divine encounter (as seen in 2 Kings 3:15) highlights the cultural practice of seeking divine favor and direction before major undertakings, recognizing that human strength alone was insufficient.
Key Themes
The passage powerfully articulates several key themes. Foremost is Divine Sovereignty over Nature, demonstrating God's absolute control over natural elements, providing water without the conventional signs of rain or wind. This underscores the theme of Miraculous Provision, where God intervenes directly and supernaturally when human resources and logic fail, echoing earlier instances of divine sustenance in the wilderness, such as the provision of manna and water from the rock as detailed in Exodus 16 and Exodus 17. The narrative also highlights God's Faithfulness to the Righteous, as the miracle is explicitly performed for Jehoshaphat's sake, despite Jehoram's unfaithfulness, showcasing God's commitment to His covenant people. Finally, the inclusion of "cattle, and your beasts" emphasizes God's Comprehensive Care, extending His benevolent provision beyond human needs to encompass all of creation involved in His purposes, demonstrating His holistic concern.
Exposition and Analysis
Key Word Analysis
This is the covenant name of God (YHWH), emphasizing His personal, relational, and unchanging character as the self-existent and eternal One. When used in the prophetic formula "thus saith the LORD," it underscores the absolute authority and certainty of the prophetic word, indicating that the message originates directly from the sovereign Creator and Sustainer of all things, whose word is inherently powerful and brings about what it declares.
This term refers to atmospheric movement, often associated with bringing rain clouds and storms. Its explicit absence in the prophecy, alongside rain, highlights that the coming water would not be due to any natural, observable meteorological pattern. This emphasizes the supernatural nature of the provision, forcing the observers to acknowledge a divine, rather than natural, cause for the impending miracle.
This word typically denotes a wadi or a dry riverbed, common in arid regions, which only fills with water after significant rainfall, often from distant storms causing flash floods. The prophecy that this specific valley would be filled with water, without visible rain in their immediate vicinity, points to an extraordinary, localized, and divinely orchestrated event, demonstrating God's precise control over natural phenomena.
Verse Breakdown
"For thus saith the LORD,"
This opening phrase serves as a powerful prophetic formula, authenticating the message as a direct divine utterance. It signals that Elisha is not speaking his own words but delivering a precise, authoritative oracle from Yahweh, the God of Israel, imbuing the subsequent declaration with absolute certainty and divine power. It underscores that the impending miracle is a direct act of God's will.
"Ye shall not see wind, neither shall ye see rain;"
This clause sets up the paradox of the miracle. It explicitly states the absence of conventional meteorological conditions that would bring water to their location. This negates any possibility of the event being attributed to natural causes, compelling the observers to acknowledge a supernatural intervention. It emphasizes God's ability to work independent of, or even contrary to, natural laws and human expectations.
"yet that valley shall be filled with water,"
Despite the stated absence of visible wind or rain, this is the promised outcome. The "valley" (likely the wadi where they were encamped or a nearby dry riverbed) would be supernaturally inundated with water. This highlights God's power to create abundance in desolation and to manifest His provision in unexpected ways and places, demonstrating His creative and sustaining power.
"that ye may drink, both ye, and your cattle, and your beasts."
This final clause specifies the practical purpose and beneficiaries of the miraculous provision. It underscores God's comprehensive care, not only for the human combatants whose lives and mission depended on water but also for the vital livestock, without which the army's campaign could not proceed. It reveals a benevolent God who attends to the most basic needs of His creation, extending His mercy broadly.
Literary Devices
The passage employs several potent literary devices to convey its profound message. Paradox is central, as the prophecy declares that water will appear without the natural precursors of wind or rain, creating a tension between expectation and outcome that powerfully highlights the supernatural nature of the event. The phrase "thus saith the LORD" is a classic instance of Divine Fiat or a Prophetic Formula, where God's word is presented as the direct and sufficient cause of a physical reality, emphasizing His absolute authority and creative power. The specific and repeated negation ("Ye shall not see wind, neither shall ye see rain") functions as a form of Emphasis or Antithesis, underscoring the extraordinary nature of the impending miracle by explicitly ruling out all conventional explanations and drawing attention to the divine origin. Finally, the verse serves as Foreshadowing, building anticipation for the miraculous fulfillment described in the subsequent verses of the chapter, where the valley is indeed filled with water, validating the prophetic word.
Theological and Thematic Connections
2 Kings 3:17 profoundly illustrates God's character as the ultimate Provider, confirming His name "Jehovah Jireh" (The Lord Will Provide). It demonstrates that God's power is not confined by human understanding or natural limitations; He can create a way where there is no way, supplying needs through means invisible to the human eye. This miracle, performed for the sake of the faithful King Jehoshaphat, even amidst the unfaithfulness of Jehoram, underscores God's covenant faithfulness and His willingness to extend grace through the righteous. It teaches us to trust in God's unconventional methods and to look beyond visible circumstances for His intervention, recognizing that His wisdom far surpasses our own.
Reflection and Application
In a world often driven by visible evidence, logical solutions, and predictable outcomes, 2 Kings 3:17 serves as a powerful reminder of God's transcendent power and His capacity to intervene in ways that defy human expectation. For believers today, this passage offers profound encouragement in times of scarcity, crisis, or seemingly impossible situations. When we face "dry seasons" in our lives—whether financial, emotional, relational, or spiritual—this verse calls us to look beyond conventional solutions and trust in God's unconventional, yet perfect, ways of provision. It challenges us to cultivate a faith that believes in God's ability to act even when there are no visible signs of His work, knowing that His power is not limited by what we can see, feel, or understand. It calls us to exercise radical trust, confident that God can create a way where there appears to be no way, providing for our deepest needs in unexpected and miraculous fashion, all for His glory and our good.
Questions for Reflection
FAQ
Why did God provide water for the unfaithful King Jehoram, who was leading the Israelite army?
God's provision in this instance was primarily for the sake of King Jehoshaphat of Judah, who was known for his righteousness and his sincere devotion to the Lord. As Elisha explicitly states in 2 Kings 3:14, "Were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee." This highlights a principle seen throughout scripture where God extends grace and blessing to a group or nation for the sake of a faithful individual among them. Furthermore, God's actions also served to demonstrate His power and sovereignty to all involved, including the unfaithful, and to fulfill His broader purposes in the conflict with Moab, ultimately showcasing His glory to a skeptical world.
How did the valley get filled with water if there was no wind or rain?
The text in 2 Kings 3:20 states that "behold, there came water by the way of Edom, and the country was filled with water." This suggests that a flash flood occurred, likely from a rainstorm far off in the mountains of Edom that was not visible to the allied armies in their immediate vicinity. The miracle was not necessarily the absence of rain anywhere in the region, but the absence of visible wind or rain to them at their specific location, combined with the precise timing and location of the water's appearance, directly in response to Elisha's prophecy. It was a supernatural orchestration of natural events, making the provision appear sudden, unexpected, and undeniably divinely ordained, underscoring God's absolute control over the unseen forces of nature.
Christ-Centered Fulfillment
The miraculous provision of water in 2 Kings 3:17, defying natural explanation and human expectation, finds its ultimate and profound fulfillment in Jesus Christ, who is the very source of eternal, life-giving water. Just as God provided physical water in a desolate valley without visible rain or wind, Christ offers spiritual sustenance that transcends human understanding, effort, or merit. He is the Living Water that quenches the deepest thirst of the human soul, a provision not dependent on our works or visible righteousness, but on God's sovereign grace and the finished work of His Son. Jesus declared, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow [rivers of living water](/john/7-38 "John 7:38 - Rivers of Living Water').'" This echoes the Old Testament miracle where water flowed supernaturally in a dry land, now applied to the spiritual realm. Furthermore, Christ himself is the ultimate "unseen" provision, the Lamb of God who takes away the sin of the world, whose sacrifice on the cross provided salvation through means that were paradoxical to human wisdom—death bringing life. Just as God acted for Jehoshaphat's sake in 2 Kings, God's ultimate provision in Christ is for the sake of His beloved Son, extending grace and eternal life to all who believe, a spiritual reality that defies the limitations of our natural sight and understanding, revealing God's boundless power and love.