TRV
Translation
King James Version
¶ And king Jehoram went out of Samaria the same time, and numbered all Israel.
Berean Standard Bible
So at that time King Jehoram set out from Samaria and mobilized all Israel.
American Standard Version
And king Jehoram went out of Samaria at that time, and mustered all Israel.
World English Bible Messianic
King Jehoram went out of Samaria at that time, and mustered all Israel.
Geneva Bible (1599)
Therefore King Iehoram went out of Samaria the same season, and nombred all Israel,
Young's Literal Translation
And king Jehoram goeth out in that day from Samaria, and inspecteth all Israel,
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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 3:6 details King Jehoram of Israel's swift and decisive mobilization in response to Mesha, king of Moab's, rebellion and cessation of tribute. Immediately upon learning of Moab's defiance, Jehoram departed from Samaria, the capital, and initiated a comprehensive military census, or muster, of "all Israel." This action was a powerful and strategic demonstration of royal authority, signaling his firm intent to launch a punitive military campaign to reassert Israelite dominance over Moab and prepare his forces for the impending conflict.
CONTEXT
Literary Context: This verse serves as a pivotal moment in the unfolding narrative of 2 Kings 3. It directly follows the introduction of King Jehoram, who succeeded his brother Ahaziah on the throne of Israel. While Jehoram is noted for removing the pillar of Baal, his religious reforms were incomplete, as he still clung to the sins of Jeroboam (2 Kings 3:1-3). The immediate catalyst for Jehoram's action in 2 Kings 3:6 is the rebellion of Mesha, king of Moab, who, after Ahab's death, ceased paying the substantial tribute of 100,000 lambs and 100,000 rams with their wool, which had been a long-standing obligation to Israel (2 Kings 3:4-5). Therefore, this verse marks the commencement of Israel's military counter-response, setting the stage for Jehoram's subsequent alliance with King Jehoshaphat of Judah and the king of Edom in the verses that follow, as they prepare to march against Moab.
Historical & Cultural Context: In the geopolitical landscape of the ancient Near East, tribute payments were a fundamental component of suzerain-vassal relationships, unequivocally signifying the vassal's submission and the suzerain's paramount authority. Moab, a kingdom situated strategically east of the Dead Sea, had been under Israelite subjugation, likely since the time of David. Mesha's rebellion, a significant event also corroborated by the extrabiblical Mesha Stele (or Moabite Stone), constituted a direct and audacious challenge to Israel's regional hegemony and economic interests. Kings like Jehoram were inherently expected to maintain political order, enforce treaties, and protect their kingdom's interests through decisive military action. The act of "numbering all Israel" was not a mere demographic survey but a well-established and critical practice of military conscription or muster. Its purpose was to assess the available fighting men, organize them into coherent units, and prepare them for immediate warfare. Samaria, as the meticulously fortified capital city of the Northern Kingdom of Israel, was the epicenter of royal power and administration. The king's personal departure from it, as described, underscored the gravity and urgency of the situation, signifying his direct and personal engagement in the military endeavor rather than delegating it.
Key Themes: 2 Kings 3:6 powerfully underscores several significant themes pertinent to ancient Israelite kingship and national life. Firstly, it highlights Royal Authority and Military Mobilization, demonstrating the king's inherent prerogative and solemn responsibility to command, assess, and prepare his nation's forces in times of external threat. Jehoram's immediate and comprehensive act of "numbering all Israel" was a clear and authoritative exercise of this power, absolutely essential for effective governance, national defense, and the maintenance of imperial control. Secondly, the verse emphasizes Pragmatic Preparation for Conflict, illustrating the strategic foresight and practical planning required of ancient monarchs. Faced with a substantial challenge from a rebellious vassal, Jehoram's immediate and calculated response was to accurately assess and meticulously gather his military strength, recognizing that a significant threat demanded a substantial and organized show of force. This echoes similar vital military preparations seen throughout the Old Testament, such as the detailed census for war meticulously outlined in Numbers 1, or King David's controversial, though militarily motivated, numbering of Israel in 2 Samuel 24:1-9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its meaning and impact. Foreshadowing is prominently evident as Jehoram's decisive action of "numbering all Israel" clearly signals the imminent and significant military conflict with Moab, immediately building narrative tension and expectation for what is to come. The phrase "all Israel" functions as a form of Synecdoche, where "Israel" (the whole nation) stands in for the specific part, namely the entire fighting force or all eligible men of the nation, rather than every single inhabitant. This highlights the comprehensive and all-encompassing nature of the military mobilization. Furthermore, the verse directly presents a Royal Edict/Action, portraying the king's immediate, personal, and authoritative command in direct response to a national threat. This direct action underscores the king's fundamental responsibility and inherent power within the framework of ancient Near Eastern kingship, effectively setting the stage for the unfolding military narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
While 2 Kings 3:6 primarily describes a historical military action and the pragmatic response of an earthly king, it subtly touches upon broader theological themes concerning human leadership, diligent preparation, and the overarching sovereignty of God over the affairs of nations. Jehoram's immediate and comprehensive mobilization reflects a human understanding of the critical need for preparedness and strategic action in the face of adversity. From a theological perspective, this human effort, though necessary and prudent, often serves as a backdrop against which God's ultimate power, providential guidance, and sovereign intervention are revealed in the broader narrative of Kings. It serves as a reminder that while we are called to be diligent, strategic, and responsible in our endeavors, true victory, lasting security, and ultimate success ultimately rest in divine providence and God's ultimate plan, a profound theme frequently explored and affirmed in the Old Testament's accounts of warfare, national destiny, and the rise and fall of kingdoms.
REFLECTION AND APPLICATION
King Jehoram's swift and thorough mobilization in response to a clear and present threat offers a timeless and practical lesson in leadership, preparedness, and responsible action. In our own lives, whether confronting personal challenges, navigating professional demands, or engaging in spiritual battles, the underlying principle remains profoundly relevant: effective action often necessitates a clear and honest assessment of the situation, a realistic evaluation of available resources, and a proactive, decisive response. This is not about mustering physical armies, but about cultivating spiritual and practical readiness. Just as Jehoram gathered his forces for battle, we are called to gather our spiritual resources—through consistent prayer, diligent study of Scripture, active participation in Christian community, and unwavering faith—to stand firm and be prepared against the challenges and spiritual opposition we inevitably face. This passage reminds us that while God is absolutely sovereign and ultimately in control, He often works through our diligent preparation, faithful obedience, and responsible stewardship of the resources He has entrusted to us.
Questions for Reflection
FAQ
What was the primary purpose of Jehoram "numbering all Israel" in this context?
Answer: The primary purpose of Jehoram "numbering all Israel" was to conduct a comprehensive military muster, or census, of all eligible fighting men throughout the kingdom of Israel. This was a standard and necessary practice in the ancient Near East when a nation was preparing for war. It allowed King Jehoram to accurately assess the full strength of his available forces, organize them into military units, and prepare them for the impending military campaign against the rebellious Moabites. It was a strategic and authoritative act of national mobilization, not merely a general population count, demonstrating the king's determination and resolve to quell the rebellion and reassert his dominion.
How does Jehoram's action here relate to the broader narrative of kingship in the Old Testament?
Answer: Jehoram's action in 2 Kings 3:6 is a quintessential example of an Old Testament king exercising one of his most fundamental duties and prerogatives: to protect his kingdom, enforce its suzerainty, and defend its interests through military might. Throughout the historical books of the Old Testament, kings are consistently depicted as military leaders responsible for the defense, security, and sometimes expansion of their realms. This act aligns perfectly with the expected responsibilities of kingship, as seen in figures like King David, who frequently engaged in military organization and campaigns (2 Samuel 8:1-14), and even Solomon, who maintained a vast military force (1 Kings 4:26). It highlights the practical, often militaristic, and authoritative demands placed upon ancient monarchs.
CHRIST-CENTERED FULFILLMENT
While 2 Kings 3:6 vividly depicts an earthly king mobilizing a physical army for a geopolitical conflict, it subtly yet profoundly points to the ultimate King, Jesus Christ, and His spiritual mobilization of His people. Jehoram gathered "all Israel" to confront an external, earthly threat and reassert his kingdom's temporal dominion. In stark contrast, Christ, the true King of Kings and Lord of Lords, does not muster a physical army for earthly conquest, but rather calls His followers, the spiritual Israel—His Church—to engage in a spiritual battle against sin, death, and the unseen powers of darkness (Ephesians 6:10-12). His kingdom, as He Himself declared, is "not of this world" (John 18:36), yet He powerfully equips His disciples with divine armor, the Sword of the Spirit, and the indwelling power of the Holy Spirit to stand firm and overcome. Christ's "numbering" or, more accurately, His intimate knowledge and calling of His own, is not for earthly conscription but for eternal fellowship and participation in His cosmic victory over all opposing forces, a triumph already decisively secured through His cross and glorious resurrection (Colossians 2:15). He is the ultimate Commander who leads His people to ultimate, eternal victory, not through human strength or military might, but through His divine authority, sacrificial love, and the power of His resurrection, ultimately returning as the victorious Rider on a white horse, leading the armies of heaven in righteous judgment and final triumph (Revelation 19:11-16).