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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 3:20–27. His four-level outline is real structure in the source text, so it is rendered as structure.
I.We have here the divine gift of both those things which God had promised by Elisha - water and victory, and the former not only a pledge of the latter, but a means of it. God, who created, and commands, all the waters, both above and beneath the firmament, sent them an abundance of water on a sudden, which did them double service.
1.It relieved their armies, which were ready to perish, Kg2 3:20. And, which was very observable, this relief came just at the time of the offering of the morning sacrifice upon the altar at Jerusalem, a certain time, and universally known. That time Elisha chose for his hour of prayer (it is likely looking towards the temple, for so there were to do in their prayers when they were going out to battle and encamped at a distance, Kg1 8:44), in token of his communion with the temple-service, and his expectation of success by virtue of the great sacrifice. We now cannot pitch upon any hour more acceptable than another, because our high priest is always appearing for us, to present and plead his sacrifice. That time God chose for the hour of mercy to put an honour upon the daily sacrifice, which had been despised. God answered Daniel's prayer just at the time of the evening sacrifice (Dan 9:21); for he will acknowledge his own institutions.
2.It deceived their enemies, who were ready to triumph, into the destruction. Notice was given to the Moabites of the advances of the confederate army, to oppose which all that were able to put on armour were posted upon the frontiers, where they were ready to give the Israelites a warm reception (v. 21), promising themselves that it would be easy dealing with an army fatigued by so long a march through the wilderness of Edom. But see here,
(1.)How easily they were drawn into their own delusions. Observe the steps of their self-deceit.
[1.]They saw the water in the valley where the army of Israel encamped, and conceited it was blood (Kg2 3:22), because they knew the valley to be dry, and (there having been no rain) could not imagine it should be water. The sun shone upon it, and probably the sky was red and lowering, a presage of foul weather that day (Mat 16:3), and so it proved to them. But, this making the water look red, their own fancies, which made them willing to believe what made for them, suggested, This is blood, God permitting them thus to impose upon themselves.
[2.]If their camp was thus full of blood, they conclude, "Certainly the kings have fallen out (as confederates of different interests are apt to do) and they have slain one another (Kg2 3:23), for who else should slay them?" And, [3.] "If the armies have slain one another, we have nothing to do but to divide the prey. Now therefore, Moab, to the spoil." These were the gradual suggestions of some sanguine spirits among them, that thought themselves wiser and happier in their conjectures than their neighbours; and the rest, being desirous it should be so, were forward to believe it was so. Quod volumus facile credimus - What we wish we readily believe. Thus those that are to be destroyed are first deceived (Rev 20:8), and none are so effectually deceived as those that deceive themselves.
(2.)How fatally they thereby ran upon their own destruction. They rushed carelessly into the camp of Israel, to plunder it, but were undeceived when it was too late. The Israelites, animated by the assurances Elisha had given them of victory, fell upon them with the utmost fury, routed them, and pursued them into their own country (Kg2 3:24), which they laid waste (Kg2 3:25), destroyed the cities, marred the ground, stopped up the wells, felled the timber, and left only the royal city standing, in the walls of which they made great breaches with their battering engines. This they got by rebelling against Israel. Who ever hardened his heart against God and prospered?
II.In the close of the chapter we are told what the king of Moab did when he found himself reduced to the last extremity by the besiegers, and that his capital city was likely to fall into their hands.
1.He attempted that which was bold and brave. he got together 700 choice men, and with them sallied out upon the intrenchments of the king of Edom, who, being but a mercenary in this expedition, would not, he hoped, make any great resistance if vigorously attacked, and so he might make his escape that way. But it would not do; even the king of Edom proved too hard for him, and obliged him to retire, Kg2 3:26.
2.This failing, he did that which was brutish and barbarous; he took his own son, his eldest son, that was to succeed him, than whom nothing could be more dear to himself and his people, and offered him for a burnt-offering upon the wall, Kg2 3:27. He designed by this,
(1.)To obtain the favour of Chemosh his god, which, being a devil, delighted in blood and murder, and the destruction of mankind. The dearer any thing was to them the more acceptable those idolaters thought it must needs be if offered in sacrifice to their gods, and therefore burnt their children in the fire to their honour.
(2.)To terrify the besiegers, and oblige them to retire. Therefore he did it upon the wall, in their sight, that they might see what desperate courses he resolved to take rather than surrender, and how dearly he would sell his city and life. He intended hereby to render them odious, and to exasperate and enrage his own subjects against them. This effect it had: There was great indignation against Israel for driving him to this extremity, whereupon they raised the siege and returned. Tender and generous spirits will not do that, though just, which will drive any man distracted, or make him desperate.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
People imitate those who do good deeds, therefore, not out of love for these good deeds but because of their usefulness. For Balaam also flattered [God], in that he had seven altars built because he had heard concerning these ancient ones that, with regard to the sacrifices they had offered to him, their prayers were accepted. The king of Moab took note of Jephthah. But, because it was his firstborn and a human being rather than an animal that he killed, God took pity on him, since it was in affliction that he did it and not through love. In the case of Jephthah, if it had been one of his servants who had been first to encounter him, he would have killed him. But, in order that people would not engage in the sacrifice of their fellow human beings, he caused his own daughter to meet him, so that others would be afraid, lest they offer human beings by vow to God.
Therefore Mesha, who had lost all his hope in his armies, made an about-face to ask the gods for help, because he had seen that no human being could help him. Certain wise men of his country said to him that it was necessary to implore the mercy of the God of Israel by means of an extraordinary sacrifice, for exactly the same reason which Abraham, the father of the Israelites, had made his offering, which had been quite pleasing to God, according to the tradition that is generally renowned among the Canaanites. But the power and the strength of God had already been recognized by all with great admiration for what he had done before all the Moabites. Indeed, no one but him had made the water flow on his people in the desert of Edom, and they had never heard of or known another God who granted his worshipers greater benefits. Therefore the king, who could not deny the miracle that he had seen with his own eyes, did not want to be deprived of sufficient aid in the difficulties that encircled him. He was confirmed [in his hope] and abandoned the worship of idols by taking refuge in the powerful God who had created a new sea in the desert. Therefore he was invited by the word of the wise men and nobles of Moab to make a great sacrifice and to offer his firstborn child, the pillar of his house and the hope of his kingdom, on the city walls, before the armies that besieged him. He wanted the Hebrew to see the sacrifice he was about to make to the God of Abraham according to the teaching of Abraham.And then the wrath against the Israelites increased, because the calamities, which the Scripture accurately relates after these events, happened to them again. They had seen how God protected them, and the abundance of water that he had made miraculously flow for them and the retreat of their enemies before them. Nevertheless, they persisted in their dishonor, and their hearts were still attached to their calf.
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Summary
Second Kings 3:26 starkly depicts the desperate situation of the Moabite king, Mesha, as he faces imminent and overwhelming defeat by the combined forces of Israel, Judah, and Edom. Recognizing the battle's insurmountable intensity and his army's collapse, he rallies a formidable contingent of seven hundred elite swordsmen in a desperate, last-ditch attempt to breach the enemy lines and directly target the king of Edom. This strategic maneuver was likely aimed at disrupting the allied coalition or opening an escape route. However, despite the ferocity and perceived strength of this audacious assault, their effort proved utterly futile, underscoring the limitations of human might against a divinely orchestrated outcome.
Context
Literary Context
This verse is situated at the climax of the military campaign against Moab, as detailed in 2 Kings 3. Following Moab's rebellion against Israel after King Ahab's death, King Jehoram of Israel, alongside King Jehoshaphat of Judah and the King of Edom, embarks on a punitive expedition. The allied armies initially face a severe water shortage in the wilderness, a crisis that threatens the entire campaign. It is at this critical juncture that the prophet Elisha is consulted, and through divine intervention, he miraculously provides water and prophesies a decisive victory over Moab (2 Kings 3:16-19). The subsequent battle sees the Moabites routed, their cities devastated, and their land laid waste. Verse 26 captures the moment of Moab's ultimate military collapse, immediately preceding the horrific and desperate act of human sacrifice by the Moabite king in 2 Kings 3:27, which unexpectedly brings the allied campaign to an abrupt halt.
Historical & Cultural Context
The events of 2 Kings 3 unfold during the reigns of Jehoram of Israel (c. 852-841 BC) and Jehoshaphat of Judah (c. 870-848 BC). Moab, a kingdom situated east of the Dead Sea, had been a long-standing tributary to Israel, obligated to pay a substantial tribute of sheep and wool (2 Kings 3:4). The rebellion of Mesha, the king of Moab, is historically corroborated by the Mesha Stele (also known as the Moabite Stone), an extra-biblical inscription that recounts aspects of this conflict from Moab's perspective, albeit with a naturally different interpretation of the outcome. Ancient Near Eastern warfare was characterized by extreme brutality, often involving siege tactics, scorched-earth policies, and the complete subjugation or annihilation of defeated populations. The Moabite king's desperate actions, including the shocking act of child sacrifice, reflect the extreme measures leaders in that era might resort to when facing the existential threat of their kingdom and dynasty. Such practices, while abhorrent to Israelite law (Deuteronomy 18:10), were tragically not uncommon among some surrounding pagan nations in times of ultimate distress.
Key Themes
The narrative of 2 Kings 3, culminating in this verse, powerfully illustrates several profound theological themes. Firstly, it highlights the sovereignty of God over human affairs and military outcomes. Despite the initial challenges faced by the allied armies, God's decisive intervention through Elisha demonstrates that ultimate victory and deliverance originate from Him, not from human strength or strategic prowess (Psalm 33:16-17). Secondly, the verse underscores the futility of human might and desperation when directly opposed to divine will. The Moabite king's desperate charge, though seemingly a valiant and formidable effort, ultimately fails, emphasizing the inherent limitations of human power. This theme is further amplified by the subsequent, even more extreme, act of human sacrifice, which also proves utterly ineffective in altering the battle's course. Finally, the chapter, through the actions of the Moabite king, touches upon the theme of idolatry and its consequences, as the desperate sacrifice in the following verse is explicitly an appeal to the Moabite god Chemosh, standing in stark contrast to the true God who delivers Israel.
Exposition and Analysis
Key Word Analysis
The KJV translation "too sore for him" for the Hebrew châzaq (H2388) conveys a profound sense of overwhelming difficulty and severity. While châzaq primarily means "to be strong," "firm," or "courageous," in this context, it signifies that the battle had become "too strong," "too hard," or "too severe" for the Moabite king to withstand by conventional military means. It implies an oppressive intensity that pushed him to the brink of collapse, compelling him to consider desperate, unconventional alternatives.
The verb bâqaʻ (H1234) means "to cleave," "to break open," or "to burst through." It suggests a violent, forceful attempt to create an opening or gap in the enemy's lines. This was not merely an attack but an attempt to penetrate and escape or disrupt the core of the allied forces, specifically targeting the king of Edom, who likely represented a strategic weakness or a symbolic target within the coalition. The choice of this verb emphasizes the aggressive, determined, and utterly desperate nature of the Moabite king's final military maneuver.
Verse Breakdown
"And when the king of Moab saw that the battle was too sore for him"
This opening clause establishes the immediate context of extreme duress and impending defeat. The Moabite king's perception of the battle as "too sore" or "too strong" signifies his recognition of his army's complete collapse and the futility of continued conventional resistance. It sets the stage for a desperate, non-conventional action, born out of utter despair.
"he took with him seven hundred men that drew swords"
In response to his dire assessment, the king personally leads a significant contingent of elite warriors. "Men that drew swords" refers to experienced, armed combatants, suggesting a chosen force for a high-stakes, direct assault. Seven hundred men, while not a massive army, represents a substantial and formidable force for a targeted, desperate breakthrough attempt, indicating the seriousness and scale of this last, desperate effort.
"to break through [even] unto the king of Edom"
This reveals the specific and audacious objective of the desperate charge. The Moabite king's strategic aim was not merely to escape but to target the king of Edom. This could have been an attempt to assassinate a key leader, sow discord within the allied ranks, or perhaps open a path for retreat through the Edomite flank, which might have been perceived as the weakest link in the triple alliance. The phrase "even unto" emphasizes the direct, determined, and perhaps audacious nature of this specific target.
"but they could not"
This final, concise clause delivers the immediate, decisive, and stark outcome: the attempt failed. Despite the king's desperation, the elite force, and the clear objective, their efforts were utterly in vain. This brief statement underscores the overwhelming power of the allied forces (and implicitly, the divine hand behind them) and the ultimate futility of the Moabite king's human strength and strategy against a divinely ordained victory.
Literary Devices
The verse employs several potent literary devices to convey its dramatic message. Foreshadowing is prominent, as the king's desperate and failed military maneuver directly sets the stage for the even more shocking and horrific act of human sacrifice described in 2 Kings 3:27, indicating an escalating despair and willingness to go to any lengths. There is also a strong element of irony in the king's actions: despite leading a force of "seven hundred men that drew swords"—a symbol of strength and martial prowess—they are utterly unable to achieve their objective. This highlights the futility of human might when confronted with a divinely empowered force, contrasting the king's perceived strength with his ultimate weakness. The concise "but they could not" acts as a powerful antithesis to the preceding description of the king's determined effort, delivering a stark and immediate sense of failure, emphasizing the absolute nature of their defeat.
Theological and Thematic Connections
The desperation of the Moabite king in 2 Kings 3:26 serves as a profound theological statement on the limits of human power and the futility of relying solely on one's own strength, especially when facing a divinely ordained outcome. The king's inability to "break through" despite mustering a formidable elite force underscores that true victory and deliverance come from God, not from military might or human ingenuity. This narrative implicitly contrasts the Moabite king's reliance on his own strength and, later, on his pagan god (Chemosh), with Israel's reliance on the LORD, who had just miraculously provided water and promised victory through Elisha. It highlights the biblical principle that "The horse is prepared for the day of battle, but deliverance belongs to the LORD" (Proverbs 21:31).
Reflection and Application
This verse offers a stark reflection on human desperation and the limits of self-reliance. In life, we often encounter "battles too sore for us"—situations where our strength, resources, or ingenuity are utterly insufficient to overcome the challenges we face. Like the king of Moab, our natural inclination might be to double down, to muster every last bit of our own strength or devise a clever "breakthrough" strategy. However, the outcome for the Moabite king reminds us that human effort, no matter how valiant or desperate, is ultimately limited and can fail. For the believer, this passage serves as a powerful call to humility and absolute dependence on God. When our own efforts fail, it is not a sign of our inherent weakness but rather an invitation to lean into God's inexhaustible strength and wisdom. It challenges us to examine where we place our ultimate trust: in our own abilities and plans, or in the sovereign power of God who can achieve what is impossible for us and whose ways are higher than our own.
Questions for Reflection
FAQ
Why did the King of Moab specifically target the King of Edom?
While the text does not explicitly state the King of Moab's precise reasoning, several strategic possibilities exist. The King of Edom was likely perceived as the weakest link in the triple alliance of Israel, Judah, and Edom, as Edom was a vassal state to Judah at this time (2 Kings 3:9). Targeting him could have been a desperate strategic attempt to break the alliance by eliminating a key leader, sowing discord among the allies, or creating a chaotic opening through which the Moabite forces could escape or regroup. It's also plausible that the Edomite flank was perceived as less fortified or more vulnerable than the main Israelite or Judean forces, offering the best chance for a desperate breakthrough or a path for retreat.
Christ-Centered Fulfillment
The desperate, failed charge of the Moabite king in 2 Kings 3:26, a futile attempt to save his kingdom through human strength and violence, stands in stark contrast to the ultimate victory achieved through the "weakness" of Christ. The Moabite king sought to "break through" by drawing swords and confronting an earthly king; yet, the true breakthrough for humanity came not through an act of force, but through the sacrificial Lamb of God. Jesus, the ultimate King, did not come to conquer by military might but to lay down His life, becoming the Lamb of God who takes away the sin of the world. His "battle" was against sin and death, and His victory was secured not by a desperate charge but by His willing submission to the cross, even to the point of death (Philippians 2:8). The Moabite king's failure highlights the futility of human efforts to save themselves or achieve lasting peace through violence, pointing forward to the perfect and complete salvation offered through Christ's atoning work, a "once for all" sacrifice that truly broke through the power of sin (Hebrews 9:26). His kingdom is established not by the sword, but by grace and truth, offering eternal life to all who believe, a stark contrast to the temporary and ultimately failed kingdom of Moab.