2 Kings 3:19

Translation
King James Version
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.
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KJV (with Strong's)
And ye shall smite H5221 every fenced H4013 city H5892, and every choice H4004 city H5892, and shall fell H5307 every good H2896 tree H6086, and stop H5640 all wells H4599 of water H4325, and mar H3510 every good H2896 piece H2513 of land with stones H68.
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Complete Jewish Bible
You will conquer every fortified city and every choice town, you will chop down every good tree, stop up every well and ruin every good field with stones."
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Berean Standard Bible
And you shall attack every fortified city and every city of importance. You shall cut down every good tree, stop up every spring, and ruin every good field with stones.”
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American Standard Version
And ye shall smite every fortified city, and every choice city, and shall fell every good tree, and stop all fountains of water, and mar every good piece of land with stones.
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World English Bible Messianic
You shall strike every fortified city, and every choice city, and shall fell every good tree, and stop all springs of water, and mar every good piece of land with stones.’”
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Geneva Bible (1599)
And ye shall smite euery strong towne and euery chiefe citie, and shall fell euery faire tree, and shall stoppe all the fountaines of water, and marre euery good fielde with stones.
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Young's Literal Translation
and ye have smitten every fenced city, and every choice city, and every good tree ye cause to fall, and all fountains of waters ye stop, and every good portion ye mar with stones.'
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See also
2 Kings 3:25Deuteronomy 20:19Deuteronomy 20:20Numbers 24:171 Samuel 15:3Judges 6:161 Samuel 23:2
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Joram, Elisha, and the Revolt of Moab
Joram, Elisha, and the Revolt of Moab View full PDF

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In the KJVVerse 9,596 of 31,102

Study This Verse

SUMMARY

Second Kings 3:19 records a severe and comprehensive divine command delivered by the prophet Elisha to the allied kings of Israel, Judah, and Edom. Following a miraculous provision of water, this instruction details a "scorched-earth" strategy to be employed against the rebellious Moabites, mandating the utter destruction of their fortified cities, agricultural resources, and vital water supplies. This divinely ordained devastation signifies a total obliteration of Moab's capacity to resist or recover, serving as a profound demonstration of God's righteous judgment and sovereign power in warfare.

CONTEXT

  • Literary Context: This verse serves as the culmination of Elisha's prophetic counsel to the allied kings. The narrative in 2 Kings 3 begins with the alliance of Jehoram of Israel, Jehoshaphat of Judah, and the king of Edom against Moab, who had rebelled after Ahab's death. The armies find themselves in a desperate situation, stranded without water in the wilderness. After initial reluctance due to Jehoram's idolatry, Elisha, prompted by Jehoshaphat's presence, seeks the Lord. God miraculously provides abundant water the next morning, filling the valley without rain or wind (2 Kings 3:16-17). Immediately following this supernatural provision and the promise of victory, Elisha delivers the harsh military directives of verse 19. These commands are not human tactical suggestions but explicit divine instructions, emphasizing God's direct involvement and authority over the unfolding military campaign and His judgment against Moab's rebellion and their past transgressions against Israel.
  • Historical & Cultural Context: The conflict in 2 Kings 3 arose from Moab's rebellion against Israelite suzerainty following the death of King Ahab. Mesha, the king of Moab, had been paying tribute but asserted independence, a fact corroborated by the Mesha Stele (Moabite Stone), an extra-biblical inscription detailing Moabite victories and religious devotion to Chemosh. Ancient Near Eastern warfare was often characterized by extreme brutality, with "scorched-earth" tactics commonly employed to utterly subjugate or annihilate enemies. This included the systematic destruction of cities, agricultural lands, and water sources to prevent resurgence. The command to "mar every good piece of land with stones" was a particularly devastating act, known as "salting" or "strewing with stones," designed to render agricultural land barren for generations. While Deuteronomy 20:19-20 generally prohibited the felling of fruit trees during a siege, this specific divine command against Moab highlights the unique and severe nature of God's judgment in this particular instance, overriding typical warfare conventions due to the specific divine decree against a rebellious nation.
  • Key Themes: This verse profoundly contributes to several overarching themes within 2 Kings and the broader Old Testament narrative. Firstly, it powerfully underscores the theme of Divine Sovereignty and Judgment, illustrating God's absolute authority over nations and His willingness to use even devastating warfare as an instrument of His justice against rebellion and idolatry. Moab's defiance of Israel, God's covenant people, and their own pagan practices, invited such a severe response. Secondly, the passage highlights Prophetic Authority and God's Active Revelation, as Elisha serves as the direct conduit for God's explicit and detailed commands, demonstrating that God is not a distant deity but one who intervenes directly in human affairs and military campaigns, revealing His will through His chosen messengers. Lastly, it touches upon the Consequences of Rebellion, showing that disobedience to established covenants or divine order, whether by Israel or surrounding nations, inevitably leads to severe and far-reaching repercussions, often involving the loss of vital resources and national security, as seen throughout the historical narrative of both Israel and its neighbors in the Books of Kings.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Smite (Hebrew, nâkâh', H5221): This verb, derived from a primitive root, signifies a decisive and often violent strike or blow, leading to defeat, injury, or death. In a military context, as here, it implies a comprehensive defeat and utter destruction, going beyond a mere skirmish to denote the complete conquest and devastation of Moab's fortified and valuable cities. It conveys the force and finality of the commanded action.
  • Good (Hebrew, ṭôwb', H2896): From its root, this adjective signifies "good" in the widest sense, encompassing beauty, favor, pleasantness, and prosperity. When applied to "tree" (H6086) and "piece of land" (H2513), it emphasizes that the targets of destruction are not marginal or unproductive assets, but the very best, most fertile, and most economically vital resources of Moab. This highlights the severity and strategic intent of the command: to cripple Moab's long-term capacity for sustenance and recovery by destroying its most valuable assets.
  • Mar (Hebrew, kâʼab', H3510): A primitive root, kâʼab primarily means "to feel pain" or "to grieve," and by implication, "to spoil." In this context, combined with "with stones," it conveys the act of laying waste or rendering land unproductive by scattering stones over it. This was a deliberate and severe act of agricultural sabotage, ensuring that even if the land were reoccupied, it would be unable to sustain its inhabitants or produce crops, signifying a total and lasting devastation that would cause immense suffering.

Verse Breakdown

  • "And ye shall smite every fenced city, and every choice city": This clause initiates the command for comprehensive urban destruction. "Fenced city" (H4013, mibtsâr) refers to fortified, defensive strongholds, while "choice city" (H4004, mibchôwr) denotes the best, most valuable, or perhaps even unfortified but economically significant urban centers. This distinction emphasizes a total assault on Moab's population centers, administrative hubs, and defensive capabilities, leaving no significant settlement untouched.
  • "and shall fell every good tree": This directive targets Moab's agricultural infrastructure and long-term economic viability. "Every good tree" (H2896, ṭôwb; H6086, ʻêts) would include productive fruit trees, olive groves, and other arboreal resources vital for sustenance and economy. This act, while seemingly contrary to general Israelite warfare laws (Deuteronomy 20:19-20), here reflects a specific divine judgment aimed at crippling Moab's long-term ability to recover and sustain itself, beyond immediate military objectives.
  • "and stop all wells of water": This command addresses the most critical resource in an arid region like Moab. By blocking or polluting "all wells of water" (H4599, maʻyân; H4325, mayim), the allied armies would eliminate the primary source of hydration for both people and livestock. This strategic move was designed to make prolonged habitation or resistance impossible, forcing surrender, flight, or death due to thirst, thereby ensuring complete incapacitation.
  • "and mar every good piece of land with stones": This final clause describes the ultimate act of agricultural devastation. "Mar" (H3510, kâʼab) combined with "with stones" (H68, ʼeben) refers to scattering stones over fertile land, rendering it barren and unproductive. This ensures that even if Moab were to rebuild its cities, its ability to feed its population would be severely compromised, completing the strategy of total and lasting incapacitation and desolation.

Literary Devices

The verse employs several potent literary devices to convey the severity, totality, and divine origin of the command. Hyperbole is evident in the sweeping nature of the destruction: "every fenced city," "every choice city," "every good tree," "all wells," and "every good piece of land." While perhaps not literally every single instance, the language emphasizes an overwhelming and comprehensive devastation, leaving no aspect of Moabite life untouched. Parallelism is also present through the repeated grammatical structure of the commands, each beginning with "and ye shall" or "and shall," followed by a destructive verb and its object. This rhythmic repetition reinforces the relentless, systematic, and exhaustive nature of the commanded actions. Furthermore, vivid Imagery is used to paint a stark picture of desolation: shattered cities, felled orchards, choked wells, and stone-strewn fields. This imagery effectively communicates the profound and lasting impact of God's judgment upon Moab, leaving no doubt as to the severity of the consequences for their rebellion.

THEOLOGICAL AND THEMATIC CONNECTIONS

This passage from 2 Kings 3:19 offers profound insights into God's character and His interaction with nations in the Old Testament. It reveals a God who is not only sovereign over the natural world (as seen in the miraculous provision of water) but also over human conflicts and the destinies of nations. The command for total devastation against Moab underscores God's justice and holiness, demonstrating that He holds nations accountable for their actions, particularly their rebellion against His people and their adherence to idolatry. While the methods are severe, they are presented as a divinely sanctioned act of judgment, reflecting a covenantal context where God actively intervened in the affairs of His chosen nation and its enemies. This serves as a powerful reminder that God's purposes are ultimately achieved, and His righteous judgment will prevail against all forms of human rebellion and evil.

REFLECTION AND APPLICATION

While the specific military commands of 2 Kings 3:19 belong to a unique historical and covenantal context, they offer enduring principles for contemporary believers. This passage calls us to reflect on the absolute sovereignty of God, who orchestrates events on a global scale, and whose justice is both profound and unwavering. It reminds us that rebellion against divine truth and established order carries severe consequences, urging us towards humility and obedience. Furthermore, it challenges us to understand the multifaceted nature of God's character, embracing both His boundless mercy and His righteous judgment. In our own lives, this can translate to a call for radical obedience in confronting spiritual strongholds. We are called to "smite every fenced city" of pride or self-reliance, "fell every good tree" of idolatrous attachments, "stop all wells" of sinful desires that masquerade as life-giving, and "mar every good piece of land with stones" where sin seeks to flourish, thereby making room for God's kingdom to take root and for righteousness to truly bear fruit in our hearts and lives.

Questions for Reflection

  • How does understanding God's severe judgment in this passage deepen your appreciation for His mercy and grace in Christ?
  • In what areas of your life might you be harboring "fenced cities" or "choice cities" of sin (e.g., deeply entrenched habits, cherished idols) that God is calling you to utterly dismantle?
  • What "good trees" (seemingly beneficial habits, relationships, or pursuits) might need to be "felled" in your life if they are subtly hindering your spiritual growth or devotion to God?
  • How can the concept of "stopping wells" of water be applied metaphorically to cutting off sources of spiritual nourishment or satisfaction that are not truly from God, and instead seeking the living water Christ provides?

FAQ

Was this "scorched-earth" tactic common in ancient warfare, and why would God command it here?

Answer: Yes, "scorched-earth" tactics were indeed common in ancient warfare, employed to cripple an enemy's ability to wage war, sustain itself, or recover. This included destroying cities, felling trees, and poisoning or stopping water sources. God's command for such a strategy in 2 Kings 3:19, while severe, must be understood within the specific context of divine judgment against Moab. Moab had a history of hostility towards Israel, including their rebellion and previous acts of aggression (e.g., their attempts to curse Israel through Balaam in Numbers 22-25, and their oppression of Israel in Judges 3:12-30). This was not merely human strategy but a divinely ordained act of retribution and a demonstration of God's sovereign power over nations, ensuring the complete subjugation of a people who had defied His covenant people and their God. It underscores the severity of God's justice against unrepentant rebellion and idolatry in the Old Testament era, highlighting that God uses nations as instruments of His righteous judgment.

CHRIST-CENTERED FULFILLMENT

While 2 Kings 3:19 describes a physical military campaign and the literal destruction of an enemy, its Christ-centered fulfillment points to a deeper, spiritual warfare and the ultimate victory achieved by Jesus Christ. Christ, as the true King and Commander, leads His people not in a battle against "flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Ephesians 6:12). The "smashing" of enemy cities foreshadows Christ's triumph over the strongholds of sin, death, and the devil, utterly dismantling their power and authority through His crucifixion and resurrection, thereby "disarming the rulers and authorities and putting them to open shame, by triumphing over them in him" (Colossians 2:15). The "felling of every good tree" and "stopping of all wells" can be seen as the destruction of false sources of life, security, and satisfaction that humanity relies upon apart from God, and the cutting off of sinful desires that masquerade as good. Jesus, through His death and resurrection, "marred" the "land" of sin and death, rendering it barren of its power to hold believers captive, and instead, established a new creation where righteousness flourishes and believers are made "a new creation" in Him (2 Corinthians 5:17). Ultimately, the total devastation commanded against Moab prefigures the decisive and complete victory of Christ, who has disarmed our spiritual enemies and secured eternal life and true sustenance for all who believe in Him, ushering in a new covenant where spiritual judgment and deliverance are perfectly fulfilled in His person and work, providing "eternal redemption" through His own blood (Hebrews 9:12).

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Commentary on 2 Kings 3 verses 6–19

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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