2 Kings 3:8

Translation
King James Version
And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom.
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KJV (with Strong's)
And he said H559, Which way H1870 shall we go up H5927? And he answered H559, The way H1870 through the wilderness H4057 of Edom H123.
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Complete Jewish Bible
Which route should we take?" he added. "The road through the desert of Edom," answered Y'horam.
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Berean Standard Bible
Then he asked, “Which way shall we go up?” “By way of the Desert of Edom,” replied Joram.
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American Standard Version
And he said, Which way shall we go up? And he answered, The way of the wilderness of Edom.
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World English Bible Messianic
He said, “Which way shall we go up?” He answered, “The way of the wilderness of Edom.”
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Geneva Bible (1599)
Then said he, What way shall we goe vp? And he answered, The way of the wildernesse of Edom.
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Young's Literal Translation
And he saith, `Where is this--the way we go up?' and he saith, `The way of the wilderness of Edom.'
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See also
Malachi 1:2Malachi 1:3Numbers 21:4
See on the biblical-era map
Joram, Elisha, and the Revolt of Moab
Joram, Elisha, and the Revolt of Moab View full PDF

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In the KJVVerse 9,585 of 31,102

Study This Verse

SUMMARY

Second Kings 3:8 records a pivotal exchange during the joint military expedition of Israel, Judah, and Edom against Moab, where King Jehoram of Israel seeks divine guidance from the prophet Elisha concerning the strategic route. Elisha's concise yet profound response, directing them through the challenging wilderness of Edom, underscores God's sovereign hand in military affairs and His often-unconventional methods, setting the stage for a miraculous demonstration of His power and provision amidst human desperation.

CONTEXT

  • Literary Context: This verse is situated within the dramatic narrative of a military alliance formed by King Jehoram of Israel, King Jehoshaphat of Judah, and the king of Edom to suppress the rebellion of Mesha, the king of Moab. The campaign, detailed from 2 Kings 3:4 onward, quickly encountered a severe crisis: after a seven-day march through a desolate region, the allied armies and their livestock faced a life-threatening water shortage, as vividly described in 2 Kings 3:9. In this desperate predicament, King Jehoshaphat, known for his piety and reliance on God, insisted on consulting a prophet of Yahweh (2 Kings 3:11). Jehoram's direct question in 2 Kings 3:8 thus represents the immediate tactical dilemma, while Elisha's response, confirming the arduous, divinely appointed route, prepares the reader for God's subsequent miraculous intervention and provision.

  • Historical & Cultural Context: Historically, Moab had been a tributary state to the Northern Kingdom of Israel since the time of King David. However, following the death of King Ahab, Mesha of Moab rebelled, a fact corroborated by the Mesha Stele (Moabite Stone), a significant extra-biblical inscription. This rebellion prompted the allied military response. Edom, located to the southeast of the Dead Sea, was typically a vassal state, often under the dominion of Judah. The "wilderness of Edom" refers to the arid, uncultivated, and geographically challenging region east of the Arabah valley, south of the Dead Sea, notorious for its harsh conditions and scarcity of water. For ancient armies, water was the most critical logistical resource; its absence could quickly lead to the collapse of a campaign, making the kings' predicament truly dire. Culturally, the practice of consulting prophets before significant undertakings, especially military campaigns, was deeply ingrained in ancient Israelite and Judahite society, reflecting a profound belief in divine involvement in national affairs and the prophet's role as God's authoritative mouthpiece.

  • Key Themes: This verse powerfully encapsulates several converging themes. Foremost is the necessity of divine guidance in all human endeavors. Despite their combined military strength and strategic planning, the kings find themselves utterly dependent on God's direction, highlighting the insufficiency of human wisdom alone, particularly in times of crisis. It also vividly illustrates God's unconventional methods; rather than offering an easy or obvious solution, God directs them through the "wilderness of Edom," a notoriously difficult and waterless terrain. This underscores the profound truth that God often leads His people through challenging "wilderness" experiences—not to abandon them, but to test their faith, humble them, and ultimately demonstrate His power and provision in ways that glorify Him uniquely. Furthermore, the verse introduces the theme of faith amidst adversity, as the kings are called to trust Elisha's word—God's instruction—even when their immediate circumstances (a severe water shortage) seem to contradict the wisdom of continuing on that arduous path. Their obedience, despite the apparent difficulty, becomes the crucial prerequisite for the miraculous intervention that follows, as seen in 2 Kings 3:17.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • way (Hebrew, derek', H1870): From the root דָּרַךְ, meaning "to tread," the Hebrew term דֶּרֶךְ (derek) literally signifies a "road" or "path" (as one that is trodden). Figuratively, it can denote a course of life, a mode of action, or a journey. In this context, Jehoram's question uses derek to inquire about the physical route or strategic direction for their military advance, emphasizing the practical and immediate need for a viable path through the challenging terrain.
  • go up (Hebrew, ʻâlâh', H5927): The primitive root עָלָה (ʻâlâh) means "to ascend" or "to go up." While it can refer to physical elevation, in military contexts, it frequently carries the connotation of "to advance," "to attack," or "to embark on a campaign." Here, it encapsulates the dual meaning of physically traversing higher ground towards Moab and initiating a military offensive, underscoring the strategic nature of Jehoram's inquiry.
  • wilderness (Hebrew, midbâr', H4057): Derived from דָבַר in the sense of driving (cattle), the term מִדְבַּר (midbâr) refers to an uncultivated, sparsely populated, and often arid region, distinct from fertile land. While it can sometimes imply pastureland, in this specific context, "the wilderness of Edom" denotes a desolate, waterless, and challenging terrain, highlighting the severe environmental conditions the armies were enduring and the seeming illogic of continuing through such a region without water.

Verse Breakdown

  • "And he said, Which way shall we go up?": This clause captures King Jehoram of Israel's direct and urgent inquiry to the prophet Elisha. Faced with a dire and potentially catastrophic water shortage, which threatened the entire allied military campaign against Moab, Jehoram seeks immediate and practical strategic guidance. The question "Which way shall we go up?" reflects his desperation for a viable route that would ensure the continuation of their advance and the survival of his forces, highlighting the human tendency to seek a clear, actionable plan when confronted with overwhelming obstacles and the limits of their own resources.
  • "And he answered, The way through the wilderness of Edom.": This is Elisha's terse, yet profoundly authoritative, response, delivered as the direct word of God. It is not a suggestion but a definitive declaration of the divinely appointed route. Crucially, the "wilderness of Edom" was precisely the challenging, water-scarce path they were already traversing or were expected to continue on. This answer confirms that despite the current hardships and the apparent lack of water, they were, in fact, on God's chosen path. It powerfully underscores God's sovereignty over military strategy and His willingness to lead His people through challenging, seemingly illogical circumstances to achieve His purposes and demonstrate His power and faithfulness.

Literary Devices

The verse employs several potent literary devices that deepen its meaning. There is a profound element of Irony in Elisha's answer; the "way through the wilderness of Edom" is the very route that has led the allied armies to their current, desperate water shortage. From a human perspective, logic would dictate a change of course, yet the divine directive confirms the most arduous path, highlighting God's ways as often paradoxical and contrary to human expectation. The direct Dialogue between King Jehoram and Elisha serves to heighten the dramatic tension, immediately presenting the human plea for direction and the concise, authoritative divine response. This direct exchange underscores the prophet's crucial role as a clear and unambiguous conduit for God's will. Furthermore, the "wilderness of Edom" functions powerfully as Symbolism, representing a place of severe testing, extreme dependency on God, and spiritual purification. Just as ancient Israel wandered in the wilderness for forty years, this barren land symbolizes a crucible where faith is forged, human self-reliance is broken, and divine provision is made manifest, proving that God's power is most evident in human weakness and impossible situations.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully illustrates the theological truth of God's absolute sovereignty, extending even to military campaigns and strategic decisions. It underscores the critical importance of seeking divine counsel in all matters, recognizing that human wisdom, logistical planning, and military might, no matter how sophisticated, are ultimately insufficient without God's explicit direction. The "wilderness of Edom" serves as a potent theological symbol of a place of testing, purification, and profound dependence on God. It is often in such barren, challenging, and seemingly impossible circumstances that God chooses to reveal His power and faithfulness most clearly, compelling His people to rely solely on Him rather than on their own resources or strength. This divine leading through hardship is not punitive but redemptive, designed to cultivate deeper faith, humble the proud, and demonstrate God's miraculous provision in ways that bring Him glory.

REFLECTION AND APPLICATION

The narrative of 2 Kings 3:8 offers profound and enduring lessons for contemporary believers navigating their own "wilderness" experiences. In a world that often prioritizes efficiency, logical solutions, and immediate gratification, this verse serves as a powerful reminder that God's ways are frequently counter-intuitive and may lead us through paths of apparent difficulty, scarcity, and discomfort. It challenges us to cultivate a posture of radical dependence, seeking God's guidance through prayer, His Word, and godly counsel, even when the circumstances seem overwhelming or the divine direction appears illogical from a human perspective. Our call is not to fully comprehend every intricate step of God's plan, but rather to trust His unchanging character and obey His voice, persevering through the "wilderness" with the unwavering conviction that His ultimate purpose is good and His provision is absolutely sure. Just as the allied kings were required to continue on the arduous path, we too must press on in faith, knowing that God often uses our seasons of weakness and apparent impossibility to display His glorious strength and unfailing faithfulness.

Questions for Reflection

  • What "wilderness" or challenging path might God be calling you to walk through right now, despite your personal desire for an easier or more comfortable route?
  • How does your immediate reaction to significant difficulty or scarcity align with or diverge from the kings' decision to seek divine counsel rather than relying solely on human strategy?
  • In what specific areas of your life do you tend to rely more heavily on human logic, conventional wisdom, and personal strategy than on God's often unconventional or seemingly illogical guidance?

FAQ

Why did Elisha direct the kings through the wilderness of Edom, especially given their severe water shortage, which seemed to contradict common sense?

Answer: Elisha's direction, being the direct word of God, was profoundly purposeful and part of God's larger redemptive plan. God often leads His people through challenging "wilderness" experiences—places of scarcity and difficulty—not to harm them, but to test their faith, humble their self-reliance, and demonstrate His power in ways that leave no doubt about His divine intervention. The wilderness of Edom, with its extreme aridity and harsh conditions, served as the perfect crucible to highlight the kings' utter dependence on God. By confirming this difficult route, God was intentionally setting the stage for a miraculous provision of water (2 Kings 3:17) that could only be attributed to Him. This miraculous act would strengthen their faith, demonstrate His sovereignty over nature and warfare, and ultimately secure their victory against Moab. This path, though arduous, was precisely God's chosen way to deliver them and teach them profound reliance on Him.

CHRIST-CENTERED FULFILLMENT

The journey through the "wilderness of Edom" in 2 Kings 3:8, a path of testing and divine provision, powerfully foreshadows the ultimate "wilderness" journey undertaken by Christ and the spiritual wilderness of sin from which humanity desperately needs deliverance. Just as the kings sought a way to ascend to victory and survival, humanity's deepest need is for a way back to God from the desolation of sin. Jesus, the true and greater Elisha, is the definitive "way" (John 14:6), guiding us not through physical deserts but through the spiritual wasteland of sin and death. His own forty days in the wilderness (Matthew 4:1-11) demonstrate His perfect obedience and absolute reliance on God's Word, even in the face of extreme temptation and hardship, becoming the perfect example for us. He is the ultimate provision in our spiritual wilderness, offering living water (John 4:10-14) and the bread of life (John 6:35) to those who are spiritually parched and hungry. Through His sacrificial death and glorious resurrection, He has opened a new and living way (Hebrews 10:19-20) for us to "go up" to God, not by military might or human strategy, but through faith in Him, who conquered the ultimate enemies of sin and death and leads us to eternal victory and abundant life.

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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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