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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 3:6–19. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Second Kings 3:7 captures a pivotal diplomatic exchange between King Jehoram of Israel and King Jehoshaphat of Judah, immediately following Moab's rebellion against Israelite suzerainty. Jehoram dispatches an urgent request for military assistance to his southern counterpart, seeking to suppress the revolt. Jehoshaphat's immediate and unequivocal response, pledging complete solidarity in terms of personnel and resources, sets the stage for a significant joint military campaign against Moab, illuminating the complex political dynamics and strategic alliances prevalent in the ancient Near East.
Context
Literary Context
This verse is strategically placed early in the reign of Jehoram, son of Ahab, King of Israel. The preceding verses (2 Kings 3:1-3) establish Jehoram's character as one who, while removing the pillar of Baal, still persisted in the sins of Jeroboam, maintaining the golden calves. Crucially, 2 Kings 3:4-5 introduce the rebellion of King Mesha of Moab, who had previously paid immense tribute to Israel. Verse 7 initiates the direct military response to this rebellion, detailing Jehoram's appeal to Jehoshaphat for an alliance. The narrative immediately following this verse describes the formation of the allied army, their arduous journey through the wilderness of Edom, and their desperate need for water, which ultimately necessitates the involvement of the prophet Elisha (2 Kings 3:9-11). Thus, 2 Kings 3:7 serves as the critical turning point where the human alliance is forged, setting the stage for the divine intervention that will become central to the unfolding story of the campaign.
Historical & Cultural Context
The period of the divided monarchy (Israel in the North, Judah in the South) was characterized by constant geopolitical flux, marked by shifting alliances, internecine conflicts, and complex tribute systems. Moab, situated east of the Dead Sea, had been subjugated by King David (2 Samuel 8:2) and subsequently paid tribute to Israel, particularly under the powerful Omride dynasty (Ahab and his sons). The death of a powerful suzerain often served as a catalyst for vassal states to rebel and assert their independence, as exemplified by Moab's revolt after Ahab's demise. Military alliances between kingdoms were a common and vital strategy for consolidating power, defending borders, or launching offensive campaigns in the ancient Near East. Jehoshaphat, King of Judah, is generally depicted as a righteous king who sought the Lord (1 Kings 22:43), yet he had a notable history of problematic alliances with the idolatrous northern kingdom, most prominently with Ahab (1 Kings 22:1-4) and later with Ahaziah (2 Chronicles 20:35-37). His ready agreement in 2 Kings 3:7 reflects both the political necessity of a united front against a common enemy and his consistent, though sometimes spiritually misguided, policy of cooperation with Israel.
Key Themes
The primary themes emanating from 2 Kings 3:7 include Alliance and Solidarity, as Jehoshaphat's immediate and comprehensive commitment underscores the vital importance of a united front in ancient warfare and diplomacy. This verse also highlights the Political Pragmatism of the era, where even ideologically divergent kingdoms would form strategic alliances for mutual benefit or survival in a volatile geopolitical landscape. Furthermore, it subtly introduces the overarching theme of Human Strategy vs. Divine Sovereignty. While the kings are forming their formidable human alliance, the subsequent narrative will reveal that their success is not guaranteed by their combined might but ultimately depends on divine intervention through Elisha. This foreshadows the broader biblical truth that true victory and deliverance come from God, not solely from human strength or strategic partnerships, a lesson Jehoshaphat had learned before (2 Chronicles 19:2). The Moabite rebellion itself also speaks to the theme of Tribute and Vassalage, a common and often oppressive feature of ancient Near Eastern imperial dynamics.
Exposition and Analysis
Key Word Analysis
This primitive root (H6586) signifies an act of breaking away from just authority, implying trespass, apostasy, or quarrel. In this context, it refers to Moab's cessation of tribute payments and explicit rejection of Israelite overlordship. The term carries strong connotations of violating a covenant or established order, thereby justifying the suzerain's military response to reassert control and enforce the vassal agreement.
This primitive root (H5927) means "to ascend" or "to go up." In military contexts, as here, it frequently denotes going up to battle, invading a territory, or marching to war. Jehoshaphat's concise "I will go up" is a direct and affirmative response, indicating his immediate and resolute willingness to join the military expedition, signifying a readiness for offensive action.
Derived from a root meaning "to congregate," this word (H5971) refers to a people as a congregated unit, specifically a tribe (like those of Israel), or collectively, troops or attendants. In Jehoshaphat's declaration, "my people as thy people," it represents the full commitment of Judah's military and civilian population, emphasizing that the entire nation stands in solidarity with Israel for this campaign.
Verse Breakdown
"And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me:"
This clause establishes the initiator of the alliance (Jehoram, King of Israel, identified in 2 Kings 3:1) and the recipient (Jehoshaphat, King of Judah). The core message conveyed is Moab's rebellion, which serves as the casus belli, the justification for the impending conflict. Jehoram's act of "sending" implies a formal diplomatic embassy, underscoring the gravity of the situation and the urgent need for a strong alliance.
"wilt thou go with me against Moab to battle?"
This is Jehoram's direct appeal for military assistance, framed as a question seeking Jehoshaphat's explicit commitment. It highlights the strategic importance of Judah's involvement, suggesting that Israel alone might not have felt sufficiently strong to subdue the rebellious Moabites. The question serves as a test of the relationship between the two kingdoms and a request for a full military partnership.
"And he said, I will go up:"
This phrase captures Jehoshaphat's immediate and concise affirmative response. It signifies his readiness to engage in the military campaign without hesitation or negotiation. His brevity conveys a firm and unwavering decision to participate.
"I [am] as thou [art], my people as thy people, [and] my horses as thy horses."
This powerful declaration elaborates on Jehoshaphat's commitment, employing a triple parallelism to emphasize total solidarity and shared destiny. "I am as thou art" expresses personal identification and shared purpose, conveying that he considers Jehoram's cause his own. "My people as thy people" pledges the entire military and civilian population of Judah to the cause, indicating a full mobilization. "My horses as thy horses" commits all military resources, particularly the crucial cavalry, to the joint effort. Together, these phrases convey an unwavering and comprehensive pledge of support, signifying that Judah's resources are Israel's resources for this endeavor.
Literary Devices
The verse primarily employs Dialogue to convey the critical exchange between the two kings, making their interaction direct, immediate, and impactful. Jehoshaphat's response utilizes a powerful Idiom in "I [am] as thou [art]," which is then expanded through Parallelism ("my people as thy people, and my horses as thy horses"). This rhetorical device emphasizes the complete and unwavering nature of his commitment, creating a profound sense of absolute solidarity and shared destiny between the two kingdoms. The immediate and comprehensive agreement also serves as Foreshadowing, setting the stage for the joint military campaign that will dominate the subsequent narrative of 2 Kings 3, and subtly hinting at the complex dynamics that will unfold, including the eventual need for divine intervention despite this formidable human alliance.
Theological and Thematic Connections
The alliance formed in 2 Kings 3:7 between Jehoram and Jehoshaphat is a poignant illustration of the complexities inherent in human relationships, particularly when spiritual discernment is at stake. While politically pragmatic, Jehoshaphat's consistent willingness to ally with the idolatrous northern kingdom often led to spiritual compromise and divine rebuke, as seen in his prior alliance with Ahab. This narrative underscores the tension between human strategic alliances and the divine call for purity and reliance on God. The subsequent events in 2 Kings 3, where the allied kings must seek the prophet Elisha for divine guidance and miraculous provision, powerfully demonstrate that human strength and strategic alliances, no matter how formidable, are ultimately insufficient without God's sovereign hand. True victory and deliverance are not achieved by human might alone but through divine intervention in response to humble seeking.
Reflection and Application
The immediate and comprehensive commitment of Jehoshaphat in 2 Kings 3:7 offers a profound point of reflection on the nature of solidarity, partnership, and discernment. While his past alliances with Israel had proven problematic, his response here exemplifies a deep level of loyalty and commitment once a decision to join forces has been made. For believers, this prompts us to consider the gravity of our own commitments—whether in marriage, friendship, business, or ministry. When we pledge our resources, time, or identity to a cause or person, is our commitment as unwavering and comprehensive as Jehoshaphat's declaration? More importantly, the broader narrative of 2 Kings 3 reminds us that even the most robust human alliances are ultimately dependent on divine wisdom and power. This calls us to a posture of discernment, continually seeking God's will before entering into partnerships, and to remember that true success flows from His guidance, not merely from our combined human strength or strategic acumen. Our ultimate allegiance must always be to God, and our partnerships should reflect His glory and purposes, aligning with His righteousness rather than compromising it for worldly gain or security.
Questions for Reflection
FAQ
Who is the "he" who sent to Jehoshaphat?
The "he" refers to King Jehoram of Israel, son of Ahab. While not explicitly named in this specific verse, the preceding verses (2 Kings 3:1-6) clearly establish his identity and the context of Moab's rebellion during his reign. Jehoram had just become king after his brother Ahaziah's death, inheriting the ongoing conflict with Moab.
Why did Moab rebel against Israel?
Moab rebelled against Israel following the death of King Ahab. According to 2 Kings 3:4, King Mesha of Moab was a sheep breeder who paid a massive annual tribute to the King of Israel: "an hundred thousand lambs, and an hundred thousand rams, with the wool." Ahab's death was likely perceived as an opportune moment for Moab to assert its independence and throw off the heavy yoke of Israelite suzerainty and tribute, a common occurrence in the ancient Near East when a powerful overlord died or a new, potentially weaker, one ascended to the throne.
Was Jehoshaphat's decision to ally with Jehoram a wise one, given his past experiences?
From a purely political and military standpoint, forming an alliance with Israel against a common enemy like Moab was pragmatic and strategically sound for Judah, offering a united front against a significant threat. However, from a theological perspective, Jehoshaphat had a history of problematic alliances with the idolatrous northern kingdom, which had previously led to divine rebuke (e.g., 2 Chronicles 19:2 after his alliance with Ahab). While Jehoshaphat was generally a righteous king, his consistent willingness to cooperate with Israel, despite their spiritual apostasy, often put him and Judah in compromising positions. The subsequent narrative in 2 Kings 3 confirms that the success of this campaign ultimately depended not on the combined military might of the kings, but on the miraculous intervention of God through the prophet Elisha, highlighting the limitations of purely human wisdom and alliances and underscoring the ongoing tension between political expediency and spiritual fidelity.
Christ-Centered Fulfillment
The human alliance forged in 2 Kings 3:7, where two earthly kings unite their forces against a common enemy, foreshadows and ultimately finds its perfect fulfillment in the person and work of Jesus Christ. While Jehoram and Jehoshaphat represent kings whose power and wisdom are limited, prone to strategic missteps and dependent on external aid, Christ is the King of kings and Lord of lords, whose authority is absolute and whose victory is certain. Unlike these earthly monarchs who need to pool resources and seek external counsel (as they do from Elisha in 2 Kings 3:11), Jesus needs no alliance to achieve His purposes. He is the ultimate deliverer, the one who perfectly embodies the solidarity promised by Jehoshaphat: "I am as thou art." Indeed, in the incarnation, Christ truly became "as we are" (Hebrews 2:17), identifying fully with humanity in its weakness and sin, yet without sin, to redeem it. He did not come to form an alliance with sinful humanity to fight an external foe, but rather to fight humanity's greatest enemies—sin and death—by Himself becoming the perfect sacrifice (John 1:29). His decisive victory on the cross and triumphant resurrection conquered the rebellion of sin, establishing a new covenant where believers are united with Him, not as mere allies, but as co-heirs and living members of His body (Ephesians 2:19-22). Thus, the temporary and imperfect alliance of human kings points to the eternal and perfect solidarity Christ offers to those who trust in Him, securing a victory far greater than any earthly campaign, a spiritual triumph that lasts for all eternity.