TRV
Translation
King James Version
And this is but a light thing in the sight of the LORD: he will deliver the Moabites also into your hand.
Complete Jewish Bible
That's an easy thing to do, from ADONAI's perspective. He will also hand Mo'av over to you.
Berean Standard Bible
This is a simple matter in the sight of the LORD, and He will also deliver the Moabites into your hand.
American Standard Version
And this is but a light thing in the sight of Jehovah: he will also deliver the Moabites into your hand.
World English Bible Messianic
This is but a light thing in the sight of the LORD. He will also deliver the Moabites into your hand.
Geneva Bible (1599)
But this is a small thing in the sight of the Lord: for he will giue Moab into your hande.
Young's Literal Translation
`And this hath been light in the eyes of Jehovah, and he hath given Moab into your hand,
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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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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
Second Kings 3:18 stands as a powerful testament to God's limitless power and effortless ability to intervene decisively on behalf of His people, even when faced with seemingly insurmountable obstacles. Spoken through the prophet Elisha to the allied kings of Israel, Judah, and Edom, this verse assures them that not only will God miraculously provide water in their parched wilderness, but He will also grant them a complete and comprehensive victory over the rebellious Moabites, deeming their dire circumstances and formidable enemies as "a light thing" in His divine sight.
CONTEXT
Literary Context: This profound declaration is situated within a critical juncture in 2 Kings 3. The narrative opens with the combined forces of Israel (under King Jehoram), Judah (under King Jehoshaphat), and Edom embarking on a military campaign against Mesha, the rebellious king of Moab. Their chosen route through the arid wilderness of Edom leads to a severe and life-threatening water shortage, jeopardizing not only their armies but also their essential livestock. In their desperation, they seek the counsel of the prophet Elisha. Initially, Elisha expresses strong disdain for the idolatrous King Jehoram, but out of reverence for the righteous King Jehoshaphat, he agrees to inquire of the Lord. The prophecy unfolds in two stages: first, the miraculous promise of abundant water without visible signs of rain (2 Kings 3:16-17), and then, with verse 18, the even grander assurance of military triumph over the Moabite enemy, demonstrating God's holistic and comprehensive provision.
Historical & Cultural Context: The historical setting for this event is the mid-9th century BC, specifically after the death of King Ahab, when Mesha, King of Moab, seized the opportunity to rebel against Israelite suzerainty, as recorded in 2 Kings 1:1 and 2 Kings 3:4-5. This rebellion is famously corroborated by the Mesha Stele (also known as the Moabite Stone), an extra-biblical inscription that details Mesha's own account of his victories against Israel. The campaign's route through the wilderness underscores the vital importance of water for ancient armies, making the severe drought a genuine existential threat. Culturally, prophets like Elisha held immense authority as God's direct spokespersons, providing divine guidance, warnings, and promises to kings and the nation. The spiritual contrast between Jehoram's continued idolatry (though he removed Baal's pillar, he did not fully abandon the sins of Jeroboam) and Jehoshaphat's consistent faithfulness to the Lord is a significant subtext, highlighting how God's favor and intervention are often extended due to the presence of a righteous individual.
Key Themes: Second Kings 3:18 powerfully contributes to several overarching themes prevalent throughout 2 Kings and the broader Old Testament narrative. Foremost among these is the theme of Divine Omnipotence and Sovereignty, which demonstrates God's boundless power to effortlessly overcome human limitations and seemingly impossible obstacles. The phrase "a light thing" profoundly emphasizes God's ease in accomplishing what is insurmountable for humanity, reinforcing His absolute control over creation and history. Secondly, the narrative underscores Prophetic Authority and Reliability, as Elisha's word, though initially met with skepticism by some, proves to be the infallible and trustworthy word of the Lord, providing hope and direction in a time of national crisis. Thirdly, the verse highlights the theme of Divine Favor and Intervention, often mediated through the faithfulness of individuals. God's intervention here is primarily for the sake of Jehoshaphat's piety, illustrating how one righteous person can bring blessing and deliverance upon an entire group, even those who are less deserving. Finally, the verse speaks to Comprehensive Deliverance, showing that God's provision is not limited to immediate needs (like water) but extends to complete and decisive victory over long-term strategic challenges (the Moabite threat), demonstrating His holistic care.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its powerful and encouraging message. Hyperbole is prominently featured in the phrase "a light thing," which dramatically understates the perceived difficulty of providing water in a desert and defeating a formidable enemy army from a human perspective. This deliberate understatement serves to magnify God's effortless power and boundless capabilities, creating a striking contrast between human desperation and divine ease. The phrase "in the sight of the LORD" implies a form of divine anthropomorphism, inviting the reader to consider God's unique and all-encompassing perspective, where all things are not only possible but easily accomplished. Furthermore, the entire verse functions as a prophetic declaration, a direct, authoritative, and infallible pronouncement from God Himself through His chosen prophet Elisha, emphasizing the certainty and reliability of His divine word. The structure of the prophecy, moving from addressing an immediate, pressing need (water) to promising ultimate, strategic victory (over the Moabites), demonstrates a pattern of comprehensive divine provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates God's absolute sovereignty over creation, natural laws, and the affairs of nations. It underscores that God is not limited by human weakness, the formidable strength of adversaries, or the seemingly impossible circumstances of a parched desert. His ability to provide water from nothing and deliver a powerful enemy is a profound testament to His boundless power, echoing the rhetorical question posed in Jeremiah 32:27: "Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?" The divine intervention, though prompted by the desperate circumstances of all three kings, is explicitly stated to be for the sake of Jehoshaphat's faithfulness, highlighting God's responsiveness to righteousness and His willingness to extend grace and blessing through the presence of one devout individual. This comprehensive deliverance, addressing both immediate physical needs and long-term military objectives, demonstrates God's holistic and unfailing care for His people.
REFLECTION AND APPLICATION
Second Kings 3:18 offers immense encouragement and a vital, transformative perspective for believers navigating overwhelming circumstances in any era. When faced with situations that appear insurmountable—whether personal struggles, financial crises, health challenges, relational brokenness, or spiritual battles—this verse serves as a powerful reminder that our "impossible" is but "a light thing" in the sight of the Lord. It calls us to shift our gaze from the daunting magnitude of our problems to the infinite vastness of God's power and His effortless ability to act. Just as God effortlessly provided water in the desert and delivered the Moabites, He is able to provide for our every need, overcome our most daunting obstacles, and grant victory over our most persistent challenges. This profound truth should cultivate a deeper, unwavering trust in His capabilities, prompting us to seek His divine guidance through prayer and His infallible Word, knowing that His promises are unwavering and His faithfulness is absolute. It challenges us to surrender our anxieties, release our need to control, and embrace the liberating truth that no problem is too great for our Almighty God, who delights in demonstrating His power perfectly in our weakness.
Questions for Reflection
FAQ
Why was Elisha initially reluctant to help King Jehoram?
Answer: Elisha's initial reluctance to prophesy for King Jehoram stemmed directly from Jehoram's persistent idolatry and spiritual compromise. Jehoram, though he removed the pillar of Baal, continued to walk in the wicked ways of Jeroboam, the son of Nebat, who caused Israel to sin (2 Kings 3:2). As a faithful prophet of the Lord, Elisha had a strong disdain for such spiritual unfaithfulness and would not normally associate with or offer divine counsel to such a king, stating, "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" (2 Kings 3:14). However, for the sake of the righteous King Jehoshaphat of Judah, who was part of the alliance and genuinely sought the Lord's guidance, Elisha relented and agreed to inquire of God. This highlights God's justice in not readily assisting the unrepentant, yet His grace can extend to them through the presence and intercession of a faithful individual.
What does "a light thing" truly mean in this context?
Answer: The phrase "a light thing" (Hebrew: qal) in 2 Kings 3:18 is a powerful and deliberate expression of God's boundless power and effortless sovereignty. It means that for the Lord, providing miraculous water in a barren desert and delivering a formidable enemy like the Moabites is not difficult, strenuous, or even noteworthy; it is trivial and easily accomplished. This contrasts sharply with the kings' desperate situation and their human perception of the insurmountable challenges they faced. It serves to underscore that nothing is too hard for God, perfectly aligning with the sentiment found in Jeremiah 32:27, where God declares, "Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?" It's a statement designed to inspire absolute confidence in God's omnipotence.
CHRIST-CENTERED FULFILLMENT
The declaration in 2 Kings 3:18—that providing water and delivering the Moabites is "a light thing in the sight of the LORD"—finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. For the Son of God, all human impossibilities are indeed "light things," effortlessly accomplished through His inherent divine power. His earthly ministry was replete with demonstrations of this divine ease: calming raging storms with a mere word (Mark 4:39), feeding thousands from a few loaves and fish with abundance (Matthew 14:19-21), healing all manner of diseases and infirmities (Matthew 4:23), and even raising the dead to life with a simple command (John 11:43-44). These miracles were not arduous tasks for Him but effortless expressions of His inherent divine authority and omnipotence. Most significantly, the greatest "impossible" for humanity—overcoming the overwhelming power of sin, death, and the devil—was for Christ, though infinitely costly in suffering, a "light thing" in terms of His divine capacity to achieve it. Through His sacrificial death on the cross and His glorious resurrection, Jesus "delivered" humanity from the hand of our spiritual enemies, triumphing over principalities and powers (Colossians 2:15) and utterly destroying the one who has the power of death, that is, the devil (Hebrews 2:14-15). Thus, the comprehensive deliverance promised in the Old Testament finds its perfect and eternal realization in Christ, who now empowers believers to face all things, for "I can do all things through Christ who strengthens me" (Philippians 4:13).