2 Kings 3:27

KJV

Then he took his eldest son that should have reigned in his stead, and offered him [for] a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to [their own] land.

KJV (with Strong's)

Then he took {H3947} his eldest {H1060} son {H1121} that should have reigned {H4427} in his stead, and offered {H5927} him for a burnt offering {H5930} upon the wall {H2346}. And there was great {H1419} indignation {H7110} against Israel {H3478}: and they departed {H5265} from him, and returned {H7725} to their own land {H776}.

Complete Jewish Bible

Then he took his firstborn son, who was to have succeeded him as king, and offered him as a burnt offering on the wall. Following this, such great anger came upon Isra'el that they left him and went back to their own land.

Berean Standard Bible

So he took his firstborn son, who was to succeed him, and offered him as a burnt offering on the city wall. And there was great fury against the Israelites, so they withdrew and returned to their own land.

American Standard Version

Then he took his eldest son that should have reigned in his stead, and offered him for a burnt-offering upon the wall. And there was great wrath against Israel: and they departed from him, and returned to their own land.

Commentary

### SUMMARY
2 Kings 3:27 encapsulates the horrific and climactic moment of the Moabite war, where King Mesha, facing utter annihilation by the combined forces of Israel, Judah, and Edom, offered his eldest son and heir as a burnt offering upon the city wall. This act of child sacrifice, an abomination in the eyes of Yahweh, provoked an overwhelming "great indignation" among the besieging armies, leading to their immediate and unexpected withdrawal and the abrupt cessation of the campaign.

### CONTEXT
* **Literary Context:** This verse serves as the shocking and pivotal conclusion to the military narrative detailed throughout [2 Kings 3](/2-kings/3 "2 Kings 3 - The Moabite War"). The chapter begins with the alliance of King Jehoram of Israel, King Jehoshaphat of Judah, and the king of Edom, formed to quell the rebellion of Mesha, king of Moab. The campaign is marked by divine intervention, specifically through the prophet Elisha, who miraculously provides water for the thirsty armies and prophesies their victory over Moab. The allied forces proceed to devastate Moabite territory, destroying cities and agricultural lands, pushing Mesha to the desperate final stand at his capital, Kir-haraseth. After a failed attempt to break through the siege lines with 700 swordsmen, Mesha resorts to the ultimate, abhorrent act described in [2 Kings 3:27](/2-kings/3-27 "2 Kings 3:27 - Mesha's Desperate Sacrifice"), which abruptly halts the victorious advance of the Israelite-led coalition, leaving the reader to grapple with the profound implications of the "indignation" that follows.

* **Historical & Cultural Context:** Child sacrifice, though vehemently condemned by the God of Israel, was a grim and deeply ingrained practice in certain ancient Near Eastern cultures, particularly among the Canaanites, Ammonites, and Moabites. The Moabites worshipped Chemosh as their national deity, and human sacrifice, especially of firstborn children, was considered the most potent and desperate form of appeasement or invocation in times of extreme national crisis, such as a devastating military siege. Mesha's act was thus a desperate, public ritual intended to invoke Chemosh's power to turn the tide of battle, protect his city, or perhaps even curse the invaders. This barbaric practice stood in stark opposition to the explicit laws given to Israel, which unequivocally prohibited child sacrifice as an abomination to Yahweh ([Leviticus 18:21](/leviticus/18-21 "Leviticus 18:21 - Prohibition of Child Sacrifice"); [Deuteronomy 12:31](/deuteronomy/12-31 "Deuteronomy 12:31 - Abomination of Child Sacrifice")). This stark contrast highlights the moral and theological chasm between the covenant relationship with Yahweh and the cruel demands of pagan idolatry.

* **Key Themes:** [2 Kings 3:27](/2-kings/3-27 "2 Kings 3:27 - Mesha's Desperate Sacrifice") powerfully illustrates several profound themes. Firstly, it underscores the **extreme desperation and moral depravity** to which those without the true God can descend, resorting to unimaginable acts in the face of crisis, believing such sacrifices can manipulate divine favor. Secondly, it highlights the **absolute abhorrence of child sacrifice** within the biblical narrative, serving as a stark contrast between the brutal demands of pagan deities and the character and law of Yahweh, who strictly forbids such practices. This act emphasizes the sanctity of human life, especially that of children, in God's eyes. Thirdly, the enigmatic phrase "great indignation" introduces a complex theme regarding the **consequences of extreme evil**. While interpretations vary, it fundamentally points to a profound reaction—whether divine wrath from Yahweh, the invoked wrath of Chemosh, or, most plausibly, the overwhelming moral outrage and horror felt by the allied armies—that was so potent it led to the immediate and unexpected cessation of a victorious military campaign. This demonstrates how a single, shocking act can profoundly alter the course of human events and reveal the deep spiritual realities at play.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Eldest (Hebrew, _bᵉkôwr'_):** From the root meaning "firstborn," this term emphasizes the profound nature of Mesha's sacrifice. It was not merely *a* son, but the "firstborn," the "chief" heir, the one "that should have reigned in his stead." This highlights the ultimate value and significance of the offering from Mesha's perspective, underscoring his utter desperation and the depth of his commitment to his god, as he sacrificed his very lineage and the future of his kingdom.
* **Burnt Offering (Hebrew, _ʻôlâh'_):** This term, derived from a root meaning "to ascend," typically refers to a sacrifice entirely consumed by fire on an altar, symbolizing complete dedication or atonement, as prescribed in Yahweh worship. Here, however, it is applied to a human sacrifice offered to Chemosh, the Moabite deity. This application underscores the perversion of the sacrificial concept in pagan worship, where the sacred act is twisted into a horrific, life-destroying ritual. The public nature of the offering "upon the wall" was intended to be seen, likely to elicit a divine response or to demoralize the enemy.
* **Indignation (Hebrew, _qetseph'_):** Translated as "great indignation" (_gâdôwl qetseph_), this word carries a strong connotation of wrath, fury, or intense displeasure. Its ambiguity in this context is crucial for interpretation. While _qetseph_ often refers to God's wrath in other biblical passages (e.g., [Numbers 1:53](/numbers/1-53 "Numbers 1:53 - God's Wrath"), [Joshua 9:20](/joshua/9-20 "Joshua 9:20 - God's Wrath")), here it could also signify the profound moral outrage, revulsion, and disgust felt by the allied armies upon witnessing such a barbaric act. The immediate effect—their departure—suggests a human reaction, but the underlying theological implication of such an act's impact on divine favor or the spiritual atmosphere remains a point of scholarly discussion.

#### Verse Breakdown
* **"Then he took his eldest son that should have reigned in his stead":** This clause precisely identifies the victim of the sacrifice, emphasizing the immense personal and dynastic cost to King Mesha. By sacrificing his firstborn son and designated heir, Mesha demonstrates the ultimate measure of his desperation and the depth of his commitment to his pagan god, Chemosh, believing this act would secure divine intervention.
* **"and offered him [for] a burnt offering upon the wall":** This describes the horrifying act itself. The public execution of the sacrifice, performed "upon the wall" of the besieged capital city, Kir-haraseth, was a deliberate and visible act, likely intended as a desperate plea to Chemosh for deliverance, or perhaps to shock and demoralize the besieging armies. The term "burnt offering" highlights the complete consumption of the sacrifice, mirroring the total devotion associated with such rituals.
* **"And there was great indignation against Israel":** This is the pivotal and most debated clause of the verse. The "great indignation" (Hebrew: _qetseph gadol_) refers to an intense wrath or outrage. While some interpretations consider it divine wrath from Yahweh against Israel (perhaps for driving Moab to such an extreme or for their own spiritual failings), the more widely accepted view is that it represents the profound horror, moral outrage, and revulsion experienced by the allied armies (Israel, Judah, and Edom) upon witnessing such a barbaric act of child sacrifice. This revulsion was so overwhelming that it broke their resolve to continue the siege.
* **"and they departed from him, and returned to [their own] land.":** This final clause details the immediate and unexpected consequence of the "great indignation." Regardless of its precise source, the shock, revulsion, or supernatural influence caused by Mesha's horrific act led the allied forces to abandon their successful siege and return home. This abrupt departure left Moab unconquered despite the overwhelming military advantage the coalition had achieved, highlighting the profound and unexpected impact of Mesha's desperate, depraved act.

#### Literary Devices
The passage employs several potent **Literary Devices**. The most prominent is **Shock and Horror**, as the narrative builds to a climax of military success only to be abruptly truncated by an act of unimaginable depravity. This sudden, gruesome turn is designed to elicit a strong emotional response from the reader, mirroring the "great indignation" felt by the armies. There is also a strong element of **Contrast** between the divine guidance and miraculous provision for Israel earlier in the chapter and the ultimate, horrific act of pagan desperation. The **Climax** of the siege is not a final victory for the allies, but a moral and psychological breaking point triggered by Mesha's sacrifice. Furthermore, the ambiguity surrounding the precise source of the "indignation" creates **Dramatic Tension**, leaving the reader to ponder whether it was divine wrath, human revulsion, or a combination, thereby deepening the theological implications of the passage and inviting reflection on the unseen forces at play.

### THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 3:27 stands as a stark biblical testament to the profound depravity of human paganism and the vast, unbridgeable chasm between the worship of false gods and the worship of the true God of Israel. It vividly underscores the desperate, cruel, and ultimately futile demands of deities like Chemosh, who required the ultimate sacrifice of a child, contrasting sharply with Yahweh, who not only strictly forbade such abominations but ultimately provided the ultimate, perfect sacrifice for humanity's redemption in His own Son. This horrific event serves as a powerful reminder of the darkness from which God rescued His people, highlighting His holiness, justice, and the sanctity of human life, particularly that of children. It also implicitly points to the profound spiritual battle between the forces of life and death, light and darkness, that pervades the biblical narrative, emphasizing the destructive nature of idolatry.

* [Leviticus 18:21](/leviticus/18-21 "Leviticus 18:21 - Prohibition of Child Sacrifice")
* [Deuteronomy 12:31](/deuteronomy/12-31 "Deuteronomy 12:31 - Abomination of Child Sacrifice")
* [Jeremiah 19:5](/jeremiah/19-5 "Jeremiah 19:5 - Condemnation of Child Sacrifice")

### REFLECTION AND APPLICATION
This chilling account from 2 Kings 3:27 compels us to reflect deeply on the nature of ultimate desperation and the stark contrast between human depravity and divine grace. While we may not face the exact circumstances of ancient warfare or pagan child sacrifice, the underlying themes resonate profoundly in contemporary life. It reminds us of the lengths to which people will go when driven by fear, superstition, or a distorted understanding of the divine, seeking to manipulate spiritual forces or secure perceived salvation through self-destructive or morally abhorrent means. For believers, it serves as a powerful reminder of the immense privilege of knowing the God of Abraham, Isaac, and Jacob—a God who is merciful, just, and who *gives* His Son, rather than demanding ours. It calls us to profound gratitude for a God who values life, forbids cruelty, and offers redemption through self-sacrifice, not human sacrifice. This passage also challenges us to consider the profound impact of shocking acts of evil on human resolve and the unexpected ways in which events can unfold, sometimes without direct divine intervention, but as a consequence of human choices and their spiritual reverberations.

#### Questions for Reflection
* **How does Mesha's act of child sacrifice highlight the fundamental difference between pagan worship and the worship of Yahweh?**
* **In what ways might desperation lead people today to make morally compromised or destructive choices, even if not as extreme as child sacrifice?**
* **How does the "great indignation" of the allied armies speak to the inherent human revulsion against extreme evil, even among those who are not necessarily righteous?**
* **What does this passage teach us about the sanctity of human life, particularly innocent life, in God's eyes, and how does this contrast with worldly values?**

### FAQ
**What was the "great indignation against Israel" mentioned in the verse?**

Answer: The phrase "great indignation" (Hebrew: _qetseph gadol_) is a point of significant scholarly discussion, but the most common and textually immediate understanding is that it refers to the profound sense of horror, disgust, and moral outrage felt by the allied armies (Israel, Judah, and Edom) upon witnessing King Mesha's barbaric act of sacrificing his eldest son as a burnt offering on the city wall. This overwhelming revulsion broke their will to continue the siege of Kir-haraseth, leading them to withdraw. While some scholars suggest it could be divine wrath from God (Yahweh) against Israel for pushing Moab to such an extreme, or even the "indignation" of Moab's god Chemosh, the immediate narrative consequence points to the psychological and moral impact on the human participants. The act was so heinous and shocking that it effectively ended the military campaign, causing the allied forces to depart from Moab and return to their own land, as described in [2 Kings 3:27](/2-kings/3-27 "2 Kings 3:27 - Mesha's Desperate Sacrifice").

### CHRIST-CENTERED FULFILLMENT
The horrific scene of [2 Kings 3:27](/2-kings/3-27 "2 Kings 3:27 - Mesha's Desperate Sacrifice"), with King Mesha offering his son as a desperate, depraved sacrifice to a pagan deity, stands in stark and profound contrast to the ultimate, perfect sacrifice of God's own Son, Jesus Christ. While Mesha's act was a futile attempt to appease a false god and save his kingdom through human depravity, God the Father willingly gave His only Son, not to demand a sacrifice from humanity, but to *be* the sacrifice for humanity's redemption ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). The desperate cries of paganism for human blood are eternally silenced by the precious blood of the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Jesus' sacrifice on the cross was not an act of desperation, but of divine love and sovereign purpose, fulfilling the Law and the Prophets, and offering true and lasting salvation that no human sacrifice could ever achieve ([Hebrews 9:22-28](/hebrews/9-22-28 "Hebrews 9:22-28 - Christ's Perfect Sacrifice")). Thus, the abomination of Mesha's offering highlights the immeasurable grace and perfect provision found in Christ, who, unlike the pagan gods, laid down His life to give us abundant and eternal life ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Micah 6:7

Will the LORD be pleased with thousands of rams, [or] with ten thousands of rivers of oil? shall I give my firstborn [for] my transgression, the fruit of my body [for] the sin of my soul?

Deuteronomy 12:31

Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.

Judges 11:31

Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it up for a burnt offering.

Amos 2:1

¶ Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away [the punishment] thereof; because he burned the bones of the king of Edom into lime:

Ezekiel 16:20

Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. [Is this] of thy whoredoms a small matter,

Psalms 106:37

Yea, they sacrificed their sons and their daughters unto devils,

Psalms 106:38

And shed innocent blood, [even] the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.